AYBREAK SERIES
JULY-SEPT. /1976
dult Sabbath School Lesson
Nurturing
Faith in Jesus
THE
eveitd*
J
4edidi
aid
Headquarters
800 Thomson Road
Office of the Secretary
Singapore, 11
Dear Sabbath School Members,
These lines penned in 1975 may be even more significant when you read
them in mid-1976 for everything taking place in the world today empha-
sizes the urgency of our mission. Open doors are gently swinging, and
who knows where or when they may shut, and another area will be closed
to the preaching of the gospel of Jesus' love.
The three projects in the Far Eastern Division to benefit from the Thir-
teenth Sabbath Offering overflow this quarter have been selected because
they are urgent needs in areas of great growth potential.
1.
Relocation of East Visayan Academy. This academy in the Central
Philippine Union serves a large constituency, but is totally
incapable of meeting the expanding needs of the heavily populated
area and must be relocated. A new site has been chosen, and re-
location of the school will solve some critical problems and pro-
vide more adequate facilities for the youth.
2.
Jungle Airstrips. Travel by light plane cuts days and weeks down
to minutes and hours and vastly enlarges the range of mission ac-
tivity. The five planes now in operation rely heavily on jungle
airstrips. New strips and improvement of the old ones are very
urgently needed.
3.
Entering New Territories. From among many, three have been chosen:
The primitive tribes of the Central Celebes, including the tree
dwellers who are just now awakening to the appeal of the gospel
and calling for help; the tribal people of northeastern Mindanao,
who through a series of events have learned of Seventh-day
Adventists and want to know more; and the island of Lombok in
Indonesia. Years ago our message penetrated the island, but did
not take root. Now we must try again.
Thank you, friends, for your loyal support and sacrificial giving in the
past and thank you, too, for your love which prompts you to give to a
cause which will soon triumph because of your devotion to it.
Your brother in Christ,
W. T. Clark, Secretary
Far Eastern Division
DAYBREAK
SERIES
Adult Sabbath School Lessons / No. 325, July-September, 1976
Contnl
-
s
1. The Superiority of Christ
2. The Pioneer of Our Salvation
3. The Peril of Disobedience
4.
Jesus, Our Great High Priest
5.
An Anchor Against Apostasy
6.
Superiority of Christ's Priesthood
7.
Heavenly Sanctuary and New Covenant
8.
Christ's High-priestly Service
9.
The Foreshadowing and the Reality
10.
The Faith of the Patriarchs
11.
Heroes of Faith
12.
Exhortations and Warnings
13.
Final Injunctions
The Adult Sabbath School Lessons are prepared by the Sabbath School Department
of the General Conference of Seventh-day Adventists. The preparation of the lessons
is under the general direction of a worldwide Sabbath School Lesson Committee, the
members of which serve as consulting editors.
Editorial Office: 6840 EaStern Ave., NW, Washington, DC 20012
Lesson Author: Walter F. Specht
Editor: W. Richard Lesher
Editorial Secretary: Florence L. Wetmore
Circulation Manager: Arthur R. Mazat
Braille lessons available. See page 110
Adult Sabbath School Lessons (standard edition). Single copy, 40 cents; four issues (1 year),
$1.50; no additional charge to countries requiring extra postage. Published in the U.S.A., by
Pacific Press Publishing Association (a corporation of SDA), 1350 Villa Street, Mountain View,
California 94042. Second-class mail privileges authorized at Mountain View, California. Form
3579 requested. When a change of address is desired, please be sure to send both old and new
addresses.
Scripture references credited to RSV are from the
Revised Standard Bible,
copyright © 1946
(renewed © 1973), 1952 and © 1971, by the Division of Christian Education of the National
Council of the Churches of Christ in the U.S.A., and used by permission.
Copyright 1976 by Pacific Press Publishing Association
Cover photo by Concerned Communications
1—ASS L-3-76
1
2
4
5
6
7
8
9
11
12
13
14
15
16
18
19
20
21
22
23
25
26
27
28
29
30
1
2
3
4
5
6
8
9
10
11
12
13
15
16
17
18
19
20
22
23
24
25
26
27
29
30
31
1
2
3
5
6
7
8
9
10
12
13
14
15
16
17
19
20
21
22
23
24
26
27
28
29
30
31
7
AUG.
21
2E3
3
JUL.
Ir
0
17
4
SEP.
11
10
25
13th Sabbath
Offering
SABBATH SCKOOL MEMO
Use to check off for daily study, reminder for Mission
Spotlight, etc. Jot memos above week-day dates.
I pledge myself to the prayerful study of part of
the Sabbath School lesson each day.
(Signed)
NURTURING FAITH IN JESUS
Studies in the Book of Hebrews
Introduction
•
The book of Hebrews clearly sets forth the claim of Christianity as the perfect and
final form of religious belief. Christianity is superior because it is embodied in Jesus
Christ. He was superior to Moses, the prophets, and even the angels. The history and
worship of the Old Testament find their meaning and fulfillment in Him. One of the
book's distinctive teachings is that Christ is now our great High Priest. While other
New Testament writers picture Christ as exalted at God's right hand, and even refer to
His intercessory work (Rom. 8:34), nowhere else is Christ's work as a high priest in the
heavenly sanctuary portrayed.
The book of Hebrews is usually called an epistle, but it lacks the features with which
ancient letters began. It does, however, end like a letter with its personal notes, •
greetings, and benediction.
In Hebrews 13:22, RSV, the book is called "my word of exhortation." Among the
Jews "word of exhortation" seems to have been a synagogue term for the homily that
followed the reading of "the law and the prophets." So the book of Hebrews would
then be a written sermon; and, since it was sent to a specific group of believers, it is
understandable that it should close on a personal note. The emphasis in the book on
speaking and hearing (see 2:1, 5; 5:11; 6:9; 11:32) suggests that it was designed to be
read aloud to a Christian congregation assembled for worship.
The original readers of the epistle were Hebrews. (See
Testimonies,
vol. 2, p. 623.)
The internal evidence of the document indicates that a particular group of Jewish
Christians is being addressed. In "former days" they had endured abuse, affliction,
and the plundering of their property for their faith. (See Heb. 10:32-34.) It is clear that
the writer had previously visited their community (13:19) and hoped to revisit them
soon (13:23).
Who was the author? The epistle does not give his name, but Paul has been
traditionally regarded as the author. However, from early Christian times until the
present there has been strong opposition to attributing the epistle to Paul. The
literary differences between Hebrews and the books known to be written by Paul
support this opposition. However, these differences could have resulted from
Timothy, or another of Paul's colaborers doing the actual writing at Paul's direction
or by writing down his sermon. Ellen G. White, in alluding to passages from Hebrews,
repeatedly attributes them to Paul. For example, see
The Great Controversy,
pp. 411,
415, 420.
These believers were in grave danger of giving up their Christian faith and reverting
to the Jewish beliefs. Evidently they did not yet fully understand the nature of true
Christianity, but they had experienced ostracism from their former friends and rel-
atives, and severe persecution. In spite of this it was difficult for them to make a
complete break with their Jewish past. What they needed was to see clearly the
incomparable superiority of Christianity as the climax and fulfillment of the Old
Testament.
The book of Hebrews also has a vital message for the Christian today. It particularly
challenges us to consider Christ's intercessory work in our behalf. It provides access
to the throne of the universe. There are unlimited resources of grace and power
available through our High Priest at God's right hand. The importance of this in-
tercession is highlighted by the following paragraph:
"God's appointments and grants in our behalf are without limit. The throne of
grace is itself the highest attraction because occupied by One who permits us to call
Him Father. But God did not deem the principle of salvation complete while invested
only with His own love. By His appointment He had placed at His altar an Advocate
clothed with our nature. As our Intercessor, His office work is to introduce us to God
as His sons and daughters."—Testimonies, vol. 6, p. 363.
"God, what sundry times and in
dkvers manners spake in time past
unto the fathers by the prophets, hath
in these last days spoken unto us by his
5on, whorn,he hath appointed heir of
all things; Whopialso he made the
•
worlds'
.
(Heb. 1:1, 2).
LESSON 1 June 27 to July 3
u
The
.
5 parbErk
Titov, one of the Russian space
explorers, is reported to have
asserted, after encircling the earth far
out in space, that he looked for God
out there but did not find Him. Why
did the Russian cosmonaut fail to see
God out in space? One reason is that
God is not an object that man can
observe. God is transcendent. He is
apart from and exalted above the
universe He has made. God is "the
high and lofty One that inhabiteth
eternity" (Isa. 57:15) and cannot be
found by man's search in space. The
apostle Paul speaks of God as "the
blessed and only Potentate, the King
of kings, and Lord of lords; who only
hath immortality, dwelling in the light
which no man can approach unto;
whom no man hath seen, nor can see"
(1 Tim. 6:15, 16).
Suppose Titov had been able to cast
his eyes on God, what would have
been the result? Moses once asked to
see God's glory; He wanted to see the
visible radiance and majesty of God.
To this request God's answer was, "I
will make all my goodness pass before
you, and will proclaim before you my
name [which is the same as to say that
He will disclose His character[.... But
. you cannot see my face; for man
shall not see me and live" (Ex. 33:19,
20, RSV).
If we cannot see God with the
physical eye and have direct,
immediate, and open communion
with Him, how can we know Him?
God wants to communicate with
man, but because of sin open
fellowship is impossible. Fortunately
God has taken the initiative in making
Himself known to us, and it is only as
He discloses Himself that we can know
Him at all.
God has revealed Himself in various
ways. In part His handiwork in the
external world of nature reveals Him.
His eternal power and Godhead are
made known by the things He has
made. (See Rom. 1:20.) "The heavens
declare the glory of God; and the
firmament sheweth his handywork"
(Ps. 19:1). But this revelation is partial;
and, because of sin, it is also
sometimes confusing. There is a
sinister force at work distorting
nature. Hence there are bloodshed,
suffering, calamities, and,
catastrophes. Nature, to sbe
understood as a revelaticin of God, is
in need of an interpreter.-
God has also revealed Himself in the
movements of history. (See Ps. 103:7.)
These, too, need to be explained if we
are to understand God through them.
So God has chosen men and women
to whom He has given revelations by
means of dreams, visions, angelic
visitations, etc. These were to be
spokesmen for God, interpreting His
ways to mankind. The Bible is a record
of God's saving acts in hitory,
together with an inspired;•
authoritative interpretation of these
acts.
But the opening words of the great
book of Hebrews would have us
realize that the supreme disclosure of
God came through the incarnation,
earthly life, and death of Jesus Christ.
LESSON OUTLINE
1.
Over the Prophets (Heb.
1:1, 2)
2.
His Nature and Work—I
(Heb. 1:2, 3)
3.
His Nature and Work—II
(Heb. 1:3)
4.
Over the Angels—I (Heb.
1:4)
5.
Over the Angels—II (Heb.
1:6)
6.
Over the Angels—Ill (Heb.
1:7, 8)
The Superiority of Christ
LESSON 1
❑
Sunday
June 27
Part 1
What contrasts are drawn in the epistle to the Hebrews at
OVER
THE the very outset between God's past revelations and His rev-
PROPHETS elation through Christ?
"God, who at sundry times and in divers manners spake in
time past unto the fathers by the prophets, hath in these last
days spoken unto us by his Son" (Heb. 1:1, 2).
Christianity is a revealed religion. It teaches that there is a
God, and that He has communicated with mankind. God, in His
grace, has not left sinful man to his fate. Rather He has taken the
initiative in making His will and His redemptive plans known to
sinful human beings. God has spoken. The epistle to the
Hebrews begins with this profound truth.
The mouthpiece through whom God spoke in ancient times
was the prophet (Amos 3:7), to whom the word of the Lord
came. (See 1 Sam. 3:7; 2 Sam. 7:4; 1 Kings 17:1, 2, 8; Jer. 1:4, 11,
etc.) There have been prophets in the world from the earliest
times since the Fall. (See Luke 1:70; Acts 3:21.) God spoke "by
[literally,
in]
the prophets" "at sundry times and in divers
manners," literally, "in many portions and in different ways."
"In many portions" suggests the progressive nature of reve-
lation. It was given in progressive stages to such persons as
Adam, Noah, Abraham, Moses, Samuel, and other prophets. It
came in fragmentary and incomplete forms. Furthermore the
disclosure came in a variety of ways. But whatever method was
employed, it is important to remember that it was God who
spoke. God still speaks through His ancient prophets by their
written messages in the Bible. "Every chapter and every verse of
the Bible is a communication from God to
men."—Pafriarchs
and Prophets,
p. 504.
What complete and final revelation has been given in
Christian times? Heb. 1:2, first part. (Compare Matt. 11:27;
John 1:18.)
The phrase "in these last days" means "at the last of these
days." The writers of the New Testament adopted this Old
Testament phrase and applied it to the age of Messianic ful-
fillment which began with the coming of Jesus Christ to
Bethlehem. It is the age of the Messiah. (Compare Heb. 9:26,
RSV.) In this age, the writer says, God has spoken to us by His
Son, His latest word of revelation.
THINK IT THROUGH
"Christ came to this world as the expression of the very heart
and mind and nature and character of God."—Medical
Ministry,
p. 19.
FURTHER STUDY
SDA Bible Commentary, vol.
7, pp. 387-390, 394, 395.
8
The Superiority of Christ
LESSON 1
❑
Monday
June 28
Part 2
HIS NATURE
AND WORK—I
THINK IT THROUGH
What sublime assertions regarding the nature and work of
Christ are then made?
"Whom he hath appointed heir of all things, by whom also
he made the worlds; who being the brightness of his glory"
(Heb. 1:2, 3).
1
."Appointed heir of all things."
This refers to the promise to
the Lord's anointed in Psalm 2:8 that He would inherit the
nations and the uttermost parts of the earth. The words of verse
7 in Psalm 2 are applied to Christ in Hebrews 1:5. All that Adam
once possessed and lost Christ won back through His
atonement. When His work was completed it could well be said:
"He had won the kingdom. He had wrested it from Satan and
had become heir of all things."—The
Acts of the Apostles,
p. 29.
The inheritance encompasses also "the world to come" (Heb.
2:5).
2.
"By whom also he made the worlds."
Compare Col. 1:16;
John 1:3. The work of creation was carried out by Jesus Christ.
The Greek for "worlds" means primarily "ages," but here as in
Hebrews 11:3 it denotes the whole universe of space and time.
Ellen G. White concludes: "If Christ made all things, He existed
before all things. . . . Christ was God essentially, and in the
highest sense. He was with God from all eternity, God over all,
blessed for evermore."—Selected
Messages,
bk. 1, p. 247.
3.
"The brightness of his glory."
"Brightness" is used in the
active sense of radiance or outshining. The term "glory"
suggests the visible force of God's self-manifestation. But when
Moses requested, "I beseech thee, shew me thy glory," God
responded by proclaiming the glorious attributes of His
character. (See Ex. 33:18, 19.) This suggests that God's "glory"
also includes His character. It was this aspect of God that Jesus
radiated while on earth. "The glory of the attributes of God is
expressed in His [Christ's] character."—Christ's
Object
Lessons,
p. 115. But since Christ's exaltation at God's right
hand, the visible manifestation of the Son's glory is not hidden,
just as prior to the incarnation.
"No intangible principle, no impersonal essence or mere
abstraction, can satisfy the needs and longings of human be-
ings in this life of struggle with sin and sorrow and pain. It is not
enough to believe in law and force, in things that have no pity,
and never hear the cry for help. We need to know of an almighty
arm that will hold us up, of an infinite Friend that pities us. We
need to clasp a hand that is warm, to trust in a heart full of
tenderness."—Education, p. 133.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 1:2.
9
The Superiority of Christ
LESSON 1
❑
Tuesday
June 29
Part 3
HIS NATURE
AND WORK—II
FURTHER STUDY
10
What further sublime assertions about Christ are made?
"Who being the brightness of his glory, and the express
image of his person, and upholding all things by the word of
his power, when he had by himself purged our sins, sat down
on the right hand of the Majesty on high" (Heb. 1:3).
1.
"The express image of his person."
Christ as the RSV
renders it, "bears the very stamp of his [God's] nature." "He
[Christ] represented God not as an essence that pervaded
nature, but as a God who has a personality. Christ was the
express image of His Father's person; and He came to our world
to restore in man God's moral image, in order that man, . . .
might through obedience to God's commandments become
enstamped with the divine image and character—adorned with
the beauty of divine loveliness."—Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p. 921.
2.
"Upholding all things."
(Compare Col. 1:17.) "The word of
his power" means His powerful word. "He upholds the universe
not like Atlas supporting a dead weight on his shoulders, but as
One who carries all things forward on their appointed
course."—F. F. Bruce,
The Epistle to the Hebrews. The New
International Commentary on the New Testament
(Grand
Rapids, Mich.: Wm. B. Eerdmans, 1970), p. 6. Used by per-
mission.
"The same creative energy that brought the world into
existence is still exerted in upholding the universe and con-
tinuing the operations of nature."—Counsels
to Teachers,
p.
185.
"The hand of infinite power is perpetually at work guiding this
planet."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 6, p. 1062.
3.
"Purged our sins."
It was Jesus who purged our sins by His
atoning death on the cross. (See Heb. 9:22.) By virtue of this
death He has forgiven the sins of all who accept Him by faith.
4.
Installation at God's right hand.
Following His ascension,
Christ was inaugurated as Priest-King at God's right hand.
"Majesty" is a name for God. (See Eph. 1:20-23; 1 Peter 3:22.)
"When Christ passed within the heavenly gates, He was
enthroned amidst the adoration of the angels. As soon as this
ceremony was completed the Holy Spirit descended upon the
disciples. . . . The Pentecostal outpouring was Heaven's
communication that the Redeemer's inauguration was ac-
complished. According to His promise He had sent the Holy
Spirit from heaven to His followers as a token that He had, as
priest and king, received all authority in heaven and on earth,
and was the Anointed One over His people."—The
Acts of the
Apostles,
pp. 38, 39.
SDA Bible Commentary,
on Heb. 1:3.
The Superiority of Christ
LESSON 1
❑
Wednesday
June 30
Part 4
"Being made so much better than the angels, as he hath by
OVER THE inheritance obtained a more excellent name than they" (Heb.
ANGELS—I 1:4).
The Son was originally superior to the angels, but at the
incarnation He "for a little while was made lower than the
angels" (Heb. 2:9, RSV). Now that He is exalted at God's right
hand, He has become much superior to the angels. Seven
passages are now quoted to show a number of ways in which
this is the case. The first, in Hebrews 1:5, deals with
Christ as
God's Son.
"God has spoken words concerning Christ that are not to be
applied to the angels."—Ellen G. White Comments,
SDA Bible
Commentary, vol.
7, p. 922. Although angels collectively may be
called "sons of God" (Job 1:6; 2:1; 38:7), no individual angel is
ever singled out and given the status of God's Soh.
The first quotation in Hebrews 1:5 is taken from Psalm 2:7.
The question readily comes to mind, What justification is there
for applying the words of the second psalm to Jesus Christ?
While the psalm doubtless had a historical application to
Solomon or to another king descended from David, the
greatness of its language can hardly have its meaning
exhausted in any Jewish monarch. This song of the Lord's
anointed has been widely recognized, even by the Jews, as
referring to the Messiah. It is quoted with reference to a sup-
posed Messiah in falsely named "Psalms of Solomon," indi-
cating that some Jews regarded it as Messianic as early as the
middle of the first century, BC. The angel Gabriel, in announc-
ing to Mary that she was to be the mother of the Messiah, alludes
to this text. (See Luke 1:32.) At the baptism of our Lord a voice
from heaven exclaimed in similar language, "Thou art my
beloved Son" (Mark 1:11). The two great apostles, Peter and
Paul, applied this psalm to the Messiah. (See Acts 4:25, 27;
13:33.) Finally, words from the psalm are used of Jesus in the
book of Revelation. (See Rev. 12:5; 19:15.)
The second quotation in Hebrews 1:5 is taken from Second
Samuel 7:14. Later writers of the Old Testament recognized that
the
promise there given did not find its complete fulfillment in
Solomon. Hence they looked forward to a greater son of David
to come in whom the promise would find its complete ful-
fillment. (See Isa. 9:7; 11:1; Jer. 33:17, 20, 21.) Note Peter's
interpretation of Psalm 16:8-11 in Acts 2:29-33.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 1:4, 5.
11
The Superiority of Christ
LESSON 1
❑
Thursday
July 1
Part 5
What command regarding Christ is now given?
OVER THE
ANGELS—II
"And again, when he bringeth in the firstbegotten into the
world, he saith, And let all the angels of God worship him"
(Heb. 1:6).
A further contrast between Christ and the angels is now
drawn. Angels are not proper objects of worship (Rev. 19:10;
22:9), but Christ is, and the angels are here commanded to
worship Him. The word "again" is not a reference to the second
advent, as some have thought, but simply introduces another
quotation dealing with Christ's preeminence. "He is called 'the
firstborn' because He exists before all creation and because all
creation is His heritage."—F. F. Bruce,
The Epistle to the
Hebrews. The New International Commentary on the New
Testament,
p. 15. (See also Ps. 89:27.)
The last part of Hebrews 1:6, "And let all the angels of God
worship him," is quoted from Deuteronomy 32:43 in the
Septuagint. There it reads: "Rejoice, ye heavens, with him, and
let all the angels of God worship him; rejoice ye Gentiles, with
his people, and let all the sons of God strengthen themselves in
him."
•
The clause, "and let all the angels of God worship him," is not
in Deuteronomy 32:43 of the Hebrew Bible, and thus not in our
Bibles that have been translated from Hebrew. The Septuagint
is the Greek translation of the Old Testament generally used by
the New Testament writers. The Old Testament quotations in
the book of Hebrews are from the Septuagint.
The time when this command to worship Christ was ap-
propriately given was following His ascension and the ac-
ceptance of His atonement for man.
Ellen G. White observes that the angels were "eager to
celebrate His triumph and to glorify their King.
"But He waves them back. Not yet; He cannot now receive the
coronet of glory and the royal robe."—The
Desire of Ages,
p.
834.
Not until Jesus is fully assured that His sacrifice has been
accepted and the justice of God regarding repentant sinners is
satisfied can He accept such honors. But then "the Father's
arms encircle His Son, and the word is given, 'Let all the angels
of God worship Him.'
"—The Desire of Ages,
p. 834.
"The heavenly host prostrate themselves before Him, and
raise their song of triumph and joy. Glory encircles the King of
heaven, and was beheld by all the heavenly intelligences. No
words can describe the scene which took place as the Son of
God was publicly reinstated in the place of honor and glory
which He voluntarily left when He became a man."—Ellen G.
White Comments,
SDA Bible Commentary,
vol. 5 , p. 1146.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 1:6.
12
The Superiority of Christ
LESSON 1
❑
Friday
July 2
Part 6
"And of the angels he saith, Who maketh his angels spirits,
OVER THE and his ministers a flame of fire. But unto the Son he saith, Thy
ANGELS—Ill throne, 0 God, is for ever and ever: a sceptre of righteousness
is the sceptre of thy kingdom" (Heb. 1:7, 8).
The Greek translation of Psalm 104:4 is quoted in Hebrews
1:7, 8 to show the place of the angels in God's government of the
universe.
Ellen G. White wrote: "Angels are God's ministers, radiant
with the light ever flowing from His presence and speeding on
rapid wing to execute His
will."—Patriarchs and Prophets,
p. 34.
The exalted nature of Christ is shown by contrast, using a
quotation from the Greek translation of Psalm 45:6, 7. The
apostle emphasizes that Christ is God, but the angels are
servants. The "sceptre" indicates the legitimacy of His gov-
ernment. Since it is a "sceptre of righteousness," His reign is
just or righteous. (See Isa. 11:5.) The Messianic King adheres to
a holy standard of divine righteousness, not merely as a policy,
but as a matter of personal devotion. In recognition of this
dedication, the Father has anointed Him with the "oil of
gladness," above His fellows (Heb. 1:9).
What truths regarding Christ does the quotation from Psalm
102:25-27 in Hebrews 1:10-12 bring out?
Inasmuch as Christ was the agent through whom the universe
was created, the words of Psalm 102:25-27 are appropriately
addressed to Him, who, in the Septuagint text quoted, is given
the title "Lord." The creative power and permanence of God the
Father belong also to the Son. The Son, unlike the natural
world, will not grow old or perish, but abide eternally.
What words addressed to Christ are not appropriate for
angels? Heb. 1:13, 14.
The highest of the angels, Gabriel, stands in the presence of
God (Luke 1:19), ready to do His bidding. No angel was ever
invited to sit at God's right hand. But Christ occupies this
position of honor and authority. To place under one's feet
means to subjugate. (See Joshua 10:24; 2 Sam. 22:39; 1 Kings
5:3; Ps. 47:3.) It is a sign of the power of the one who overcomes
all His foes. God is destined to be Ruler over all. Angels, on the
other hand, have the function of service—service even to men
who accept the salvation Jesus offers.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 1:7-14.
13
LESSON 2 July 4-10
I he Rene&
"Forasmuch then as the children are partakers of flesh and blood, he also
himself likewise took part of the same; that through death he might destroy him
that had the power of death, that is, the devil; and deliver them who through
fear of death were all their lifetime subject to bondage" (Heb. 2:14, 15).
After the stately prologue setting
forth Christ as the ultimate revelation
of God, chapter one contrasts His
superior position with that of the
angels. Because of this superior
position, the gospel message given by
Him and about Him is also superior to
the Mosaic law mediated through
angels. Hence chapter two begins with
a warning of the period of indifference
to that saving message. (See Heb.
2:1-4.)
Jesus is then set forth as being the
representative man, the ideal of what
God intended man to be. To
demonstrate this it was necessary for
Him to be made "for a little while
lower than the angels" (Heb. 2:7,
RSV). To recover man's lost destiny
Jesus became a human being.
God's original intention for man is
briefly sketched in Psalm 8:5-8. Man
was made by God as a great and noble
creature. He was made "little less than
God" (verse 5, RSV). Here the psalmist
is doubtless referring to the Genesis
creation story where God says, "Let us
make man in our image, after our
likeness" (Gen. 1:26). God also
"crowned him with glory and honour"
(Ps. 8:5) and gave him rulership over
the earth and the animal creation. (See
Ps. 8:6-8; Gen. 1:26, 28.)
But this ideal of what man should be
was not realized. Man failed. The
image of God in him was marred and
almost obliterated. Frustration and
defeat took the place of mastery and
rulership.
Then Jesus came. "As it is, we do not
yet see everything in subjection to
him. But we see Jesus who for a little
while was made lower than the
angels" (Heb. 2:8, 9, RSV). What
purposes did this humiliation serve?
Why did the Son of God take on
human flesh and blood? Several
reasons can be suggested:
1.
To reveal God the Father.
In order
to reveal God to human beings the
Son clothed His deity with humanity.
"Only humanity could reach
humanity. He lived out the character
of God through the human body
which God had prepared for Him. He
blessed the world by living out in
human flesh the life of God, thus
showing that He had the power to
unite humanity to divinity."—Ellen G.
White Comments,
SDA Bible
Commentary, vol. 7,
p. 924.
2.
To
disclose Satan's true character,
ialvation
which would lead to his ultimate
destruction. (See Heb. 2:14,15; 1 John
3:8.) The cross not only revealed
God's love, but unmasked Satan.
3.
To
demonstrate that it is possible
fora human being to obey God's laws.
"As one of us He was to give an
example of obedience. For this He
took upon Himself our nature, and
passed through our experiences. . . .
He endured every trial to which we are
subject. And He exercised in His own
behalf no power that is not freely
offered to us. As man, He met
temptation, and overcame in the
strengthgiven Him from God... . His
life testifies that it is possible for us
also to obey the law of God."—The
Desire of Ages,
p. 24.
4.
To
die for sinners.
Deity cannot
die; therefore the incarnation was
necessary in view of the cross.
5.
To demonstrate the possibilities
in a human soul.
He came to give us an
example of what man may become
through Him. He came to reveal man
at his highest and best. "The character
of Christ is the one perfect pattern
which we are to copy."—Counsels
to
Teachers,
p. 50.
LESSON OUTLINE
1.
Peril of Drifting (Heb.
2:1-3)
2.
Destiny of Man (Heb.
2:5)
3.
Jesus, the Ideal Man (Heb.
2:8,9)
4.
The Son and the Sons (Heb.
2:10)
5.
The Incarnation of Christ
(Heb. 2:14)
6.
Our Sympathetic High Priest
(Heb. 2:17, 18)
The Pioneer of Our Salvation
LESSON 2
❑
Sunday
July 4
Part 1
PERIL OF
DRIFTING
THINK IT THROUGH
What warning and exhortation regarding the peril of drifting
is now given?
"Therefore we ought to give the more earnest heed to the
things which we have heard, lest at any time we should let
them slip. For if the word spoken by angels was stedfast, and
every transgression and disobedience received a just rec-
ompence of reward; how shall we escape, if we neglect so
great salvation?" (Heb. 2:1-3).
Hebrews 2:1-4 is the first of five exhortations based on the
particular truths presented. This one is a warning against in-
difference about the message of Christ. "Therefore," that is,
because God has given His perfect revelation to men in the
person of His Son, take heed that you do not drift away from it.
"The word spoken by angels" refers to the Mosaic law. The
Old Testament does not state that the angels participated in the
giving of the law, although their presence at Sinai is suggested
in Deuteronomy 33:2. In the Greek Old Testament the last line of
this verse reads, "at his right hand were angels with him." (See
also Ps. 68:17. Compare
Patriarchs and Prophets,
top of page
364.) In the New Testament the angels are pictured as taking an
active role in the giving of the law. (See Acts 7:53; Gal. 3:19.)
The author argues from the lesser to the greater: from the
previous revelation given by angels to the last one given
through Christ. The revelation given in pre-Christian times by
angels deserved and received reverent attention from God's
devout people and to disregard it brought punishment, for
example, Numbers 15:30, 31. (See Joshua 1:8; Ps. 1:2; 119:4-6.)
How much more certain is the doom of those who play fast and
loose with the gospel of Christ!
In what ways is the greatness of this salvation shown? Heb.
2:3, 4.
In the epistle this greatness is emphasized first by its origin. It
was brought to earth by the Son of God Himself. Second, this
gospel message was transmitted in a trustworthy manner by the
chosen witnesses who saw and heard our Lord. Third, God
Himself endorsed its proclamation with miracles. Finally, God
gave the Holy Spirit to living men and distributed spiritual gifts
to hasten its proclamation.
"We are neglecting our salvation if we give authors who have
but a confused idea of what religion means, the most con-
spicuous place and devoted respect, and make the Bible
secondary."—Fundamentals of Christian Education,
p. 404.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 2:1-4.
16
The Pioneer of
Our Salvation
LESSON 2
❑
Monday
July 5
Part 2
"For unto angels hath he not put in subjection the world to
DESTINY come, whereof we speak" (Heb. 2:5).
OF MAN
In the translation of the Greek Old Testament, Deuteronomy
32:8 reads: "When the Most High divided the nations, when he
separated the sons of Adam, he set the bounds of the nations
according to the number of the angels of God."
Please note again that the Greek Old Testament, the Sep-
tuagint, was the Bible being used by the writer of Hebrews.
The verse suggests that the Lord has delegated some kind of
authority over the nations to various angels. The prophet Daniel
was given some insight into the work of angels in dealing with
the governmental officials of the nations. (See Dan. 10:20, 21.)
Although various angels may have some functions in guiding
the nations of this present world, Hebrews 2:5 plainly asserts
that the world to come has not been subjected to them. Rater,
the sovereignty of that world belongs to the Lord Jesus Christ.
At the time of his creation, what charge was man given in
relation to the world and lower forms of life? Heb. 2:6-8.
(Compare Ps. 8:4-6; Gen. 1:26-28.)
At this point the author of Hebrews incorporates another
quotation from the Greek Old Testament, this time from Psalm
8:4-6. The phrase, "a little lower" in verse 7 has been translated
in the Revised Standard Version, "a little while lower." This is a
valid rendering of the Greek, both in Psalms and Hebrews, but
not of the original Hebrew in the Psalms, which reads "a little
lower." The passage is applied in the book of Hebrews not so
much to the first Adam, but to the last Adam, Jesus Christ.
Hence, "a little while lower" is particularly appropriate. The first
Adam failed and lost the original dominion. The last Adam came
as a human being to regain the rulership. He came as the head
and representative man, as the true ideal of what could have
been and should be.
"Adam was crowned king in Eden. To him was given domin-
ion over every living thing that God had created. The Lord
blessed Adam and Eve with intelligence such as He had not
given to any other creature. He made Adam the rightful
sovereign over all the works of His hands. Man, made in the
divine image, could contemplate and appreciate the glorious
works of God in nature."—Ellen G. White Comments,
SDA Bible
Commentary, vol.
1, p. 1082.
THINK IT THROUGH
"The Son of the infinite God clothed His divinity with hu-
manity, and submitted to the death of the cross, that He might
become a steppingstone by which humanity might meet with
divinity."—Fundamentals of Christian Education,
p. 291.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 2:5-8.
17
The Pioneer of
Our Salvation
LESSON 2
❑
Tuesday
July 6
Part 3
"Thou hast put all things in subjection under his feet. For in
JESUS, THE
IDEAL MAN that he put all in subjection under him, he left nothing that is
not put under him. But now we see not yet all things put under
him. But we see Jesus, who was made a little lower than the
angels for the suffering of death, crowned with glory and
honour; that he by the grace of God should taste death for
every man" (Heb. 2:8, 9).
This language is very inclusive. Man was destined to have full
sovereignty: "He left nothing that is not put under him." In spite
of tremendous technological achievements, man does not now
exercise any such universal dominion. Man, for example, is
subject to moral depravity, disease, and, ultimately, death. Sin
has robbed him of the promised dominion. "Now, we see not yet
all things put under him."
"But we see Jesus." Appropriately the human name is used,
for the emphasis here is on His humanity. That which God
promised has been fulfilled in Jesus, and that which we see in
Jesus will be fulfilled in man. Jesus is the last Adam, the rep-
resentative man. What He is and has done constitutes the
pledge and assurance of humanity's glorious future. He was
made for a little while lower than the angels to accomplish
through His redemption what God has purposed for human life.
Because of His sufferings and death, Jesus has been en-
throned, "crowned with glory and honour." As a preparation for
this crowning He tasted death for every man. This was done "by
the grace of God." To taste of death, like the parallel, to see
death, means not merely to die but to experience what death
really is. It indicates an experiential knowledge of the awful
meaning and consequences of death. This Jesus realized for
every man.
THINK IT THROUGH
"Through Christ had been communicated every ray of divine
light that had ever reached our fallen world. It was He who had
spoken through everyone that throughout the ages had de-
clared God's word to man. Of Him all the excellences manifest
in the earth's greatest and noblest souls were reflections. . . .
The mental and spiritual power manifest in all these men, . . .
were but gleams from the shining of His glory. In Him was found
the perfect ideal.
"To reveal this ideal as the only true standard for attainment;
to show what every human being might become; what, through
the indwelling of humanity by divinity, all who received Him
would become—for this, Christ came to the world."—
Education,
pp. 73, 74.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 2:8, 9.
18
The Pioneer of Our Salvation
LESSON 2
❑
Wednesday
July 7
Part 4
What did God regard as fitting in perfecting the Son as our
THE SON AND Saviour?
THE SONS
THINK IT THROUGH
"For it became him, for whom are all things, and by whom
are all things, in bringing many sons unto glory, to make the
captain of their salvation perfect through sufferings" (Heb.
2:10).
"For whom are all things, and by whom are all things," as the
context clearly indicates, is God the Father. The Father re-
garded it as fitting for the Son, the Pioneer in redemption, to
become a perfect Saviour through suffering. He must blaze the
trail His people are to follow by becoming one of them in nature.
He must also endure the penalty for sin in their behalf.
His union with them, the epistle goes on to show (verses
11-13), makes them His brothers. "He that sanctifieth" is the
Son of God; "they who are sanctified" are the believers, now
sons of God. In this epistle "to sanctify someone" means to
atone for his sins, to purge him by freeing him from his guilt.
This is done by means of the atoning sacrifice and priestly
ministry of Christ. (See Heb. 9:13, 14; 10:10; 13:12.) Through
Christ they become adopted sons of God. They are not sons by
nature but by grace. They are sons now (1 John 3:2), but He is
the Son (spelled with a capital "S"—see John 20:31).
Nevertheless He and they "are all of one" origin (Heb. 2:11),
literally, "are all out of one," that is, have one Father. Thus He is
not ashamed to acknowledge them as His brothers. As evidence
of this, three Old Testament passages are cited (verses 12, 13).
The most significant one is taken from Psalm 22. In His hour of
abandonment on the cross Jesus cried out the opening words
of this psalm. (See Matt. 27:46; Mark 15:34.) The Gospel writers
saw other parts of Psalm 22 fulfilled in the crucifixion, and used
language borrowed from it to portray that awful event. (See
Matt. 27:39, 43; Luke 23:35; John 19:23, 24, 28.) But if the first
part of the psalm can appropriately be put in the mouth of
Christ, why cannot the second part, where thanksgiving for
deliverance is offered, appropriately be the words of the exalted
Son of God who proclaims:
"I will tell of thy name to my brethren;
in the midst of the congregation I will praise thee"?
Ps. 22:22, RSV.
There follow in Hebrews 2:13 quotations from Isaiah 8:17, 18
which are applied to Jesus.
"In Christ the family of earth and the family of heaven are
bound together. Christ glorified is our brother. Heaven is en-
shrined in humanity, and humanity is enfolded in the bosom of
Infinite Love."—The
Desire of Ages,
pp. 25, 26.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 2:10-13.
2-ASSL-3-76
19
The Pioneer of Our Salvation
LESSON 2
❑
Thursday
July 8
Part 5
THE INCARNATION
OF CHRIST
What purposes for the incarnation of Christ does the epistle
now suggest?
"Forasmuch then as the children are partakers of flesh and
blood, he also himself likewise took part of the same; that
through death he might destroy him that had the power of
death, that is, the devil" (Heb. 2:14).
If Christ's identification with human beings was to be real, He
had to become a genuine flesh-and-blood man. "It was not a
make-believe humanity that Christ took upon Himself. He took
human nature and lived human nature."—Ellen G. White
Comments,
SDA Bible Commentary,
vol. 5, p. 1124.
"When Jesus took human nature, and became in fashion as a
man, He possessed all the human organism.... He had bodily
wants to be supplied, bodily weariness to be relieved."—Ellen
G. White Comments,
SDA Bible Commentary,
vol. 5, p. 1130.
"Christ took upon Him the infirmities of degenerate human-
ity. Only thus could He rescue man from the lowest depths of his
degradation."—The
Desire of Ages,
p. 117.
One of the purposes of the incarnation was His death, and by
that very act He "decided the destiny of the rebel chief, and
made forever sure the plan of salvation. In death He gained the
victory over its power; in rising again, He opened the gates of
the grave to all His followers."—Prophets
and Kings,
pp. 701,
702.
Who are the objects of Christ's redemptive work? Verse 16.
The English Revised Version gives a literal translation of this
verse: "For verily not of angels doth he take hold, but he taketh
hold of the seed of Abraham." Christ died for man, not angels.
When the fallen angels were cast out of heaven, there was
nothing more Christ could do for them.
"There were no new and more wonderful exhibitions of God's
exalted power that could ever impress them as deeply as those
they had already experienced. If they could rebel in the very
presence of the weight of glory inexpressible, they could not be
placed in any more favorable condition to be proved. There was
no reserve force of power, nor were there any greater heights
and depths of infinite glory to overpower their jealous doubts
and rebellious murmuring. Their guilt and their punishment
must be in proportion to their exalted privileges in the heavenly
courts."—Ellen G. White,
Review and Herald,
Feb. 24, 1874.
Jesus, however, could reach out and rescue human beings.
"The seed of Abraham" include all believers, for it is men of faith
who are the true children of Abraham.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 2:14-16 and Ellen G. White
Comments, vol. 7, pp. 924, 925.
20
The Pioneer of Our Salvation
LESSON 2
❑
Friday
July 9
Part 6
OUR SYMPATHETIC
HIGH PRIEST
What change in Christ's status was necessary for this
mission to succeed?
"Wherefore in all things it behoved him to be made like unto
his brethren, that he might be a merciful and faithful high
priest in things pertaining to God, to make reconciliation for
the sins of the people. For in that he himself hath suffered
being tempted, he is able to succour them that are tempted"
(Heb. 2:17, 18).
Our Lord voluntarily gave Himself to undertake the work of
man's redemption. If He were to succeed, He must become a
true man in every respect, apart from sinning.
"Christ bore the sins and infirmities of the race as they existed
when He came to the earth to help man. In behalf of the race,
with the weaknesses of fallen man upon Him, He was to stand
the temptations of Satan upon all points wherewith man would
be assailed."—Ellen G. White Comments,
SDA Bible Com-
mentary,
vol. 5, p. 1081.
He was God. He had to be made man. This qualified Him to be
man's High Priest. Thus the author introduces one of the central
themes of Hebrews—the high-priestly office of our Lord.
Hebrews is the only book in the New Testament that speaks of
Jesus as either a priest or a high priest. A priest was the people's
representative before God; a prophet was God's spokesman to
the people. In order for Jesus to serve as a true representative of
man, He needed to become human and to suffer with and for
him. He who undertakes to help sinful man must have a sym-
pathy for him born of experiencing his kind of life. His sufferings
would enable Him to sympathize fully with man and thus be
merciful in His attitude toward him.
We can have confidence in approaching God through Jesus
because He was severely tempted and yet is the sinless One.
God has accepted Him as the holy Substitute to stand in the
place of the repentant sinner.
"Although Jesus Christ has passed into the heavens, there is
still a living chain binding His believing ones to His own heart of
infinite love. The most lowly and weak are bound by a chain of
sympathy closely to His heart. He never forgets that He is our
representative, that He bears our
nature."—Testimonies to
Ministers,
p. 19.
In giving Himself for us He was strongly tempted to use His
divine power to save Himself (see
The Desire of Ages,
p. 700). "It
was a part of His mission to bear, in His humanity, all the taunts
and abuse that men could heap upon Him."—The
Desire of
Ages,
p. 703. He felt the full force of temptation. Therefore He is
especially qualified to help tempted human beings.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 2:17, 18 and Ellen G. White
Comments, vol. 7, pp. 925-927.
21
"Take_heed, brethren, lest there be•ip any of you an evil
hearifoi*Uribelief, in departing froM ibe living GOd. P
s
aytak
eis of flesh and
blood
,
he also himself likewise
took
part of
the same; haidened through the deceitfulness of sin"
(Heb. 3:12-14).
LEJ3L1001s ;Illy 11-17
ce
After having shown that Jesus Christ
is the full revelation of God to men,
and that He is far superior to the
angels, the book of Hebrews now
asserts that our Lord was also superior
to Moses. To appreciate the argument
we need to understand the greatness
of Moses.
"Moses was the greatest man who
ever stood as leader of the people of
God."—Ellen G. White Comments,
SDA Bible Commentary, vol.
1, p.
1113.
"His (Moses'] intellectual greatness
distinguishes him above the great men
of all ages. As historian, poet,
l
hilosopher, general of armies, and
egislator, he stands without a
peer."—Patriarchs and Prophets,
p.
246.
"Moses became great because he
used his talents to do the work of God,
and an increase of talents was then
given him. He became eloquent,
patient, self-reliant, and competent to
do the greatest work ever entrusted to
mortal
man."—Testimonies,
vol. 4,
pp. 612, 613.
It is therefore not su rprising that the
Jews regarded him the most highly of
all the Old Testament characters. He
was the servant of God par excellence
in the Old Testament. (See Ex. 14:31;
Num. 12:7, 8; Deut. 34:5, etc.) He was
"the man of God" (1 Chron. 23:14;
2 Chron. 30:16; Ezra 3:2), who saw
God's glory, heard God's voice, and
became the mediator of divine
revelation to Israel. He was more than
a prophet, for God did not
communicate with him by means of
visions and dreams, but face-to-face.
(See Num. 12:7, 8; Deut. 34:10-12.) He
thoroughly identified his interests
with his people and became their
faithful shepherd. (See Isa. 63:11; Ps.
77:20.) He was a great man of prayer,
who on more than one occasion
successfully interceded for them. (See
Ps. 106:23; Jer. 15:1.)
In the New Testament he is
mentioned some 80 times, more than
any other Old Testament figure.
Predominantly he was regarded as the
great lawgiver. (See John 1:17; 7:19.)
Because this is so, some passages,
instead of using the phrase "the law of
Moses," simply say "Moses" (for
example, Matt. 8:4; 19:7; John 5:45).
"Moses is read" in the synagogue on
Sabbaths, and has "in every city them
that preach him" (2 Cor. 3:15; Acts
15:21). The Jews called themselves
"Moses' disciples" (John 9:28); the
scribes and Pharisees were said to "sit
in Moses' seat" (Matt. 23:2).
But Jesus, the book of Hebrews
asserts, is far superior to Moses, and
therefore obedience and complete
trust are due to Him. Great man that
Moses was, the Israelites at times
disobeyed him and repudiated his
leadership. Stephen, in his defense
before the Sanhedrin, charged, "To
whom our fathers would not obey, but
thrust him from them, and in their
hearts turned back again into Egypt"
(Acts 7:39). The results were
dire—only two of the non-Levite
adults who left Egypt entered the Land
of Canaan. But how much more
serious it would be to repudiate the
leadership of Jesus and become
apostates from the faith! The record of
Israel's past is fraught with warning
and instruction for Christians. (See
1 Cor. 10:6 and
Patriarchs and
Prophets,
p. 293.)
LESSON OUTLINE
1.
Christ's Superiority Over
Moses (Heb. 3:1, 2)
2.
Example of Israel's Failure
(Heb. 3:7-9)
3.
A Warning to the Church
(Heb. 3:12, 13)
4.
Validity of the Promise
(Heb. 4:1-3)
5.
The Rest That Remains
(Heb. 4:6-10)
6.
Exhortation to Diligence
(Heb. 4:11-13)
The Peril of Disobedience
LESSON 3
❑
Sunday
July 11
Part 1
"Wherefore, holy brethren, partakers of the heavenly
CHRIST'S calling, consider the Apostle and High Priest of our profes-
SUPERIORITY sion, Christ Jesus; who was faithful to him that appointed him,
OVER MOSES as also Moses was faithful in all his house" (Heb. 3:1, 2).
Because Jesus took human nature, experienced temptation,
and consequently can help us when we are tempted, Christians
are admonished to fix their attention upon Him as their High
Priest. They already believed in Jesus as their High Priest.
Perhaps from baptism they were committed to a belief in this
doctrine, but a full understanding and appreciation of its import
was lacking. Hence, now they are urged to direct their whole
mind to its significance.
It is noteworthy that the epistle uses the human name Jesus.
This emphasizes the humanness of the Saviour. He is not only a
high priest, but also an apostle. This is the only passage in the
New Testament in which Jesus is called the "Apostle" (one
sent). The Gospel of John, however, repeatedly emphasizes the
truth that Jesus was the One sent by the Father. He came into
the world as the Father's envoy to man. Now, as a high priest, He
is man's envoy to the Father.
In both functions, as an apostle and as a high priest, Jesus has
proved faithful to the Father who appointed Him. His faithful-
ness is compared to that of Moses. (See Num. 12:7.) Moses was
an apostle of God to ancient Israel as well as their most effective
intercessor with God. Moses was the most significant figure in
the history of the Jews. He was the mediator of the divine word, a
humble and patient servant of God, but our Lord is much
greater.
In what ways is the position of Jesus superior to that of
Moses? Heb. 3:3-6.
The Greek word translated "house" can also mean
"household" or "family," which seems to be the meaning here.
Moses was faithful as a servant in God's family, but Christ is
faithful as the Son and appointed Heir over all the Father's
property. He was in fact, the Founder and Builder of the Old
Testament community as the family of God. How much more the
New Testament community which consisted of the faithful
believers.
THINK IT THROUGH
"The approval of the Master is not given because of the
greatness of the work performed, but because of fidelity in all
that has been done. It is not the resultswe attain, but the motives
from which we act, that weigh with God. He prizes goodness
and faithfulness above all
else."—Gospel Workers,
p. 267.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 3:1-6.
24
The Peril of Disobedience
LESSON 3
❑
Monday
July 12
Part 2
EXAMPLE OF
ISRAEL'S FAILURE
THINK IT THROUGH
What warning example for Christians has the Holy Spirit
caused to be recorded?
"As the Holy Ghost saith, To day if ye will hear his voice,
harden not your hearts, as in the provocation, in the day of
temptation in the wilderness: when your fathers tempted me,
proved me, and saw my works forty years" (Heb. 3:7-9).
The words attributed to the Holy Spirit are taken from the
second part of Psalm 95. Verse 7 of that psalm is correctly
translated in the Revised Standard Version as, "0, that today
you would hearken to his voice!" Unfortunately the Israelites in
the wilderness did not. Moses was faithful, but the people
proved to be faithless. Jesus was faithful, but will the new Israel
avoid the mistakes of the past?
Ancient Israel heard God's voice at Sinai, and through Moses
God spoke to them throughout their wilderness wanderings,
but they failed to hearken. Now Jesus as the Apostle and High
Priest of God, too, has spoken. Will the new Israel harden their
hearts?
"As in the provocation" in Hebrews 3:8 corresponds to "as at
Meribah" in Psalm 95:8, RSV. "Meribah" means "contention"
or "strife" and was a name given to one of the places where the
children of Israel, in need of water, murmured against God. (See
Ex. 17:1-7; Num. 20:2-13.) Similarly, "in the day of temptation"
in Hebrews 3:8 corresponds to "on the day at Massah" in Psalm
95:8, RSV. These are not the only instances where their lack of
faith and rebellious spirit manifested itself. Rather, God ac-
cused them of putting Him to the test and not hearkening to His
voice "ten times" (Num. 14:22).
Because of their faithlessness, murmuring, and obstinacy,
what oath did God take against them? Heb. 3:10, 11.
"God did not design that His people, Israel, should wander
forty years in the wilderness. He promised to lead them directly
to the land of Canaan, and establish them there a holy, healthy,
happy people. . . .
"For forty years did unbelief, murmuring, and rebellion shut
out ancient Israel from the land of Canaan. The same sins have
delayed the entrance of modern Israel into the heavenly Ca-
naan. In neither case were the promises of God at fault. It is the
unbelief, the worldliness, unconsecration, and strife among the
Lord's professed people that have kept us in this world of sin
and sorrow so many years."—Selected
Messages,
bk. 1, pp. 68,
69.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 3:7-11.
25
The Peril of Disobedience
LESSON 3
❑
Tuesday
July 13
Part 3
In view of these sad experiences of Israel, what warning
A WARNING TO and exhortation are given to the church?
THE CHURCH
THINK IT THROUGH
"Take heed, brethren, lest there be in any of you an evil
heart of unbelief, in departing from the living God. But exhort
one another daily, while it is called To day; lest any of you be
hardened through the deceitfulness of sin" (Heb. 3:12, 13).
The rebellious Israelites "would not obey" Moses (Acts 7:39).
As the result, "the Lord, having saved the people out of the land
of Egypt, afterward destroyed them that believed not" (Jude 5).
The loss in rejecting the One greater than Moses is not an
earthly Canaan, but the greater blessings of the heavenly
Canaan. It was basically a lack of faith and trust resulting in
disloyalty and disobedience that proved the doom of the Is-
raelites in the wilderness. A similar unbelief and distrust can
lead Christians today to become apostates.
Hence the appeal, "Take heed." One of the best ways to avoid
falling away is for Christians constantly and persistently to
exhort and encourage one another. Often in helping others an
individual helps himself. It is especially important for all to be on
the alert because of the deceptive and enticing character of sin.
In a fellowship of watchfulness its specious and beguiling
character can be more easily detected than in isolation. And
encouragement to resist the encroachments of evil is fostered
by group fellowship. "In view of all that God has wrought for us,
our faith should be strong, active, and enduring."—Patriarchs
and Prophets,
p. 294.
Upon what condition does true partnership with Christ
depend? Heb. 3:14, 15.
In verses 16 through 18, a series of questions is raised to bring
home the lessons to be drawn from Israel's tragic failure. Who
were these rebels in the wilderness? They were the very people
who had seen God's power manifested through Moses in great
redeeming acts. It is not enough to make a good beginning.
There remains the awful possibility of backsliding. The root
trouble was unbelief and distrust of God (verse 19). They would
not take God at His word.
"The Lord manifests His grace and His power over and over
again, and this should teach us that it is always profitable under
all circumstances to cherish faith, to talk faith, to act faith. We
are not to have our hearts and hands weakened by allowing the
suggestions of suspicious minds to plant in our hearts the seeds
of doubt and distrust."—Ellen G. White Comments,
SDA Bible
Commentary, vol.
7, p. 928.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 3:12-19.
26
The Peril of Disobedience
LESSON 3
❑
Wednesday
July 14
Part 4
What promise remains for Christians, and what should they
VALIDITY OF fear?
THE PROMISE
"Let us therefore fear, lest, a promise being left us of enter-
ing into his rest, any of you should seem to come short of it. For
unto us was the gospel preached, as well as unto them: but
the word preached did not profit them, not being mixed with
faith in them that heard it. For we which have believed do enter
into rest, as he said, As I have sworn in my wrath, if they shall
enter into my rest: although the works were finished from the
foundation of the world" (Heb. 4:1-3).
The failure of the ancient Hebrews to enter into God's rest has
not invalidated the promise. That promise remains; it is still
open and valid for those who will appropriate it by faith. But
there is real danger that Christians may follow Israel's example
of unbelief and thus fail of entering God's rest. The epistle
attributes Israel's failure primarily to their lack of faith in ap-
propriating what God had promised. Faith is the spiritual hand
that reaches up to grasp God's never-failing promises. God's
rest is open to the one who will appropriate it by faith.
What is God's rest which this passage promises? The term
"rest" in the Old Testament is used in several ways. God
promised Moses as the leader of Israel, "My presence shall go
with thee, and I will give thee rest" (Ex. 33:14). This meant that
God would bring them to the Promised Land of Canaan. They
would no longer be a nomadic people without a homeland. (See
Deut. 3:20; 12:9,10.) "Rest" also meant relief from the attacks of
enemies in the land. (See Deut. 25:19; Joshua 21:44, 45; 23:1.)
The first generation of wandering Israelites did not experience
this rest. Their bodies were strewn in the wilderness. (See Heb.
3:17.) But under Joshua the second generation did enter the
promised Canaan.
It seems evident, however, that God had far more in mind for
Israel than merely an earthly Canaan. Our epistle holds out the
hope of "a better country, that is, an heavenly: wherefore God is
not ashamed to be called their God: for he hath prepared for
them a city" (Heb. 11:16). Abraham "looked for a city which hath
foundations, whose builder and maker is God" (verse 10). So, as
Christians today, we are wandering pilgrims seeking a heavenly
rest. "We are homeward bound. He who loved us so much as to
die for us hath builded for us a city. The New Jerusalem is our
place of
rest."—Testimonies,
vol. 9, p. 287. But as we shall see,
the promise of entering God's rest is not merely for the future. It
is also for the present. "We which have believed do enter into
rest" (Heb. 4:3).
FURTHER STUDY
SDA Bible Commentary,
on Heb. 4:1-5.
27
The Peril of Disobedience
LESSON 3
❑
Thursday
July 15
Part 5
"Seeing therefore it remaineth that some must enter
THE REST THAT therein, and they to whom it was first preached entered not in
REMAINS
because of unbelief: again, he limiteth a certain day.... There
remaineth therefore a rest to the people of God. For he that is
entered into his rest, he also hath ceased from his own works,
as God did from his" (Heb. 4:6-10).
The name "Jesus" in Hebrews 4:8, KJV, is the Greek word for
Joshua.
Although Joshua led the second generation of Israelites into
the Land of Canaan, they did not enter into God's rest (verse 8).
This is shown by the fact that Psalm 95, written many years after
the conquest of the Promised Land, speaks of the rest as un-
attained. This rest, verse 10 indicates, is something God's
people can enter now. One of the outstanding features of New
Testament teaching is that in Jesus Christ many of the blessings
which belong to the age to come are already available to the
Christian. He may even now taste "the heavenly gift," "the good
word of God, and the powers of the world to come" (Heb. 6:4, 5).
Hence God's rest both is and is to be. It is, and yet remains, a
promise for the future.
That rest is analogous to God's rest after Creation. (See Heb.
4:4; Gen. 2:2.) To enter God's rest means to enjoy the re-
freshment He Himself experienced when He looked with
satisfaction upon the completed creation. (See Ex. 31:17.)
Jewish rabbis have noted that in the Genesis account of each
of the first six days of Creation Week the statement is made that
there was evening and there was morning—each day had a
beginning and an end. But curiously, no such mention is made
of the seventh day. From this fact it was argued that the day of
God's rest had no ending. The rest of God has not ended. It is
everlasting and eternal rest.
The rest into which we are invited to enter "is the rest of
grace."—Ellen G. White Comments,
SDA Bible Commentary,
vol.
7, p. 928. It is the "true rest of
faith."—Thoughts From the
Mount of Blessing,
p. 1. Whoever enters it ceases to try to earn
salvation by his own works.
"We enter into God's 'rest' when we 'consider' Jesus (ch 3:1)
and listen to His voice (chs 3:7, 15; 4:7), when we exercise faith
in Him (ch 4:2, 3), when we cease from our own efforts to earn
salvation (v. 10), when we 'hold fast our profession' (v. 14), and
when we draw near to the throne of grace (v.
16)."—SDA Bible
Commentary,
on Heb. 4:9.
THINK IT THROUGH
"As the Sabbath was the sign that distinguished Israel when
they came out of Egypt, . . . so it is the sign that now distin-
guishes God's people as they come out from the world to enter
the heavenly
rest."—Testimonies,
vol. 6, p. 349.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 4:7-10.
28
The Peril of Disobedience
LESSON 3
❑
Friday
July 16
Part 6
"Let us labour therefore to enter into that rest, lest any man
EXHORTATION TO fall after the same example of unbelief. For the word of God is
DILIGENCE quick, and powerful, and sharper than any twoedged sword,
piercing even to the dividing asunder of soul and spirit, and of
the joints and marrow, and is a discerner of the thoughts and
intents of the heart. Neither is there any creature that is not
manifest in his sight: but all things are naked and opened unto
the eyes of him with whom we have to do" (Heb. 4:11-13).
THINK IT THROUGH
The basic meaning of the word translated "labour" is "to
make haste" hence, "to bend every effort." No halfheartedness
will do. Much of our unrest of spirit is due to our divided loyal-
ties. We are trying to serve more than one master. To avoid the
pitfall of unbelieving disobedience we need to completely
surrender. "The surrender of all our powers to God greatly
simplifies the problem of life. It weakens and cuts short a
thousand struggles with the passions of the natural heart"—
Messages to Young People,
p. 30.
"Entire surrender of your ways, which seem so very wise, and
taking Christ's ways, is the secret of perfect rest in His love."
—My Life Today,
p. 176.
What characteristics does the word of God have? Verses
12, 13.
The "word of God" includes whatever God has said. Hebrews
begins with the assertion that God has spoken, anciently
through the prophets, but now in the person of His Son. (See
Heb. 1:1, 2.) The "word of God" in the present context is the
message about God's rest which the Holy Spirit speaks through
the psalmist. (See Heb. 3:7.) But whatever God has said, no
matter how or when, is alive. It speaks to us today in words of
power. God's word is not only active but efficacious, particu-
larly in the lives of believers. (See 1 Thess. 2:13; Isa. 55:11.)
That word transforms the inward man and reveals motives.
"The truth is the truth. It is not to be wrapped up in beautiful
adornings, that the outside appearance may be admired. The
teacher is to make the truth clear and forcible to the under-
standing and to the conscience. The word is a two-edged
sword, that cuts both ways. It does not tread as with soft,
slippered feet."—Ellen G. White Comments,
SDA Bible
Commentary,
vol. 5, p. 1147.
"The Word makes the proud humble, the perverse meek and
contrite, the disobedient obedient. The sinful habits natural to
man are interwoven with the daily practice. But the Word cuts
away the fleshly lusts."—Ellen G. White Comments,
SDA Bible
Commentary, vol.
7, p. 928.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 4:11-13.
29
"Seeing then that
we have a great high
priest, that is passed
into the heavens,
Jesus the Son of
God, let us hold fast
our profession. For
we have not an high
p
riest which cannot
b
e touched with the
feeling of our
infirmities; but was
in all points tempted
like
as
we are, yet
without
sin"
(Heb.
4:14,
15).
LESSON 4 July 18-24
Great High Priest
The high-priestly office of Jesus is
the central theme of Hebrews. The
first specific reference to Him as a high
priest is in chapter 2, verse 17. In that
passage emphasis is placed on our
Lord's humanity as an essential
prerequisite for becoming a high
priest. "He had to be made like his
brethren in every respect, so that he
might become a merciful and faithful
high priest in the service of God"
(Heb. 2:17, RSV). As a human being He
was sorely tempted and endured
suffering to enable Him to help
tempted and suffering men and
women. Chapter 3:2 stresses his
faithfulness "to him that appointed
him" as a high priest.
In chapter 4:14-16 the theme of His
priestly office is resumed, not in a
theoretical way, but with emphasis on
the spiritual benefits to be derived
from His priestly ministry. Note that
He is not only called "an high priest,"
but "a great high priest." It would be
well as you study this lesson to ponder
the way in which He is a great high
priest, seeking to see what His
greatness consists of.
Remember that the author of this
epistle did not divide his book into
chapters and verses. Our present
chapter divisions were made in the
thirteenth century by Stephen
Langton. The verse divisions were
made by Robert Stephanus in the
sixteenth century. Chapters and
verses are useful reference tools, but
they should not blind the Bible reader
to the connection between the verses
and the succeeding chapters. Some
divisions were made in unfortunate
places. Since chapter 5 is a
continuation of the discussion of the
high-priestly theme, perhaps it would
have been better to have the chapter
division at the end of Hebrews 4:13.
This was actually done by such
translators as Martin Luther, William
Tyndale, and Miles Coverdale.
Chapter 5 sets forth the
qualifications that a man must have if
he is to be a high priest. You should
note what these qualifications are and
why they are important. Having
outlined these qualifications, the
writer then proceeds to show how
Jesus met them and how He became a
high priest.
Emphasis is also laid in the chapter
on the humanity of our High Priest.
We do well to consider how He
suffered and overcame. Particularly
think through the meaning of the
words, "Yet learned he obedience by
the things which he suffered" (Heb.
5:8), and became perfect. Was He not
always perfect?
In verses 11 through 14 of the
chapter the author deplores the
spiritual dullness and immaturity of his
readers. Not only does He have a
difficult theme to present to them in all
its fullness, but the scope of his
presentation is limited by the
undeveloped spiritual understanding
of his readers.
As you study this lesson, may your
grasp of the meaning of Christ's
high-priestly service be sharply
quickened, and may you avail yourself
of the spiritual benefits available to
you from that ministry.
LESSON OUTLINE
1.
His Sympathy With Us (Heb.
4:14-16)
2.
What Is a High Priest? (Heb.
5:1, 2, 4)
3.
His Appointment as High
Priest (Heb. 5:5, 6)
4.
His Sympathy for Humans
(Heb. 5:7)
5.
Human Discipline of Our
Lord (Heb. 5:8-10)
6.
Consequences of Spiritual
Immaturity (Heb. 5:11, 12)
Jesus, Our Great High Priest
LESSON 4
❑
Sunday
July 18
Part 1
"Seeing then that we have a great high priest, that is passed
HIS SYMPATHY into the heavens, Jesus the Son of God, let us hold fast our
WITH US profession. For we have not an high priest which cannot be
touched with the feeling of our infirmities; but was in all points
tempted like as we are, yet without sin. Let us therefore come
boldly unto the throne of grace, that we may obtain mercy, and
find grace to help in time of need" (Heb. 4:14-16).
The original readers of this epistle were in danger of letting go
their faith and falling away from Christianity. A consciousness
of having a High Priest who has ascended to the very presence
of God should bring to them staying power. Note that this High
Priest is called "Jesus the Son of God." The use of the human
name "Jesus" suggests His nearness to them, whereas "Son of
God" suggests the power of His deity. The two are combined in
Him. Because the Hebrew believers have such a sympathetic
and powerful representative with God they are admonished to
hold fast their confession—their faith. The Greek for "hold fast"
is a strong word suggesting the idea of clinging tenaciously to
something.
Why may Christians be confident that their High Priest
sympathetically understands them? Verse 15.
"Christ alone had experience in all the sorrows and temp-
tations that befall human beings. Never another of woman born
was so fiercely beset by temptation; never another bore so
heavy a burden of the world's sin and pain. Never was there
another whose sympathies were so broad or so tender. A sharer
in all the experiences of humanity, He could feel not only for, but
with, every burdened and tempted and struggling one."—
Education,
p. 78.
As a human being, Jesus suffered the full force of every kind
of temptation to which men are subject, but He never sinned.
"There was not a trace of imperfection in His life or character.
He maintained spotless purity under circumstances the most
trying."—Ellen G. White Comments,
SDA Bible Commentary,
vol.
7, p. 929.
Where and how are we to come for mercy and grace? Verse 16.
Because of past sins and present weakness we need mercy
and grace. William Tyndale translated "mercy seat" as "seat of
grace." The throne of grace is the throne where Christ reigns as
our Priest-King. To it we may continually go with confidence.
"We are to come in faith, believing that we shall obtain the very
things we ask of Him."—Ellen G. White Comments,
SDA Bible
Commentary,
vol. 5, p. 1078.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 4:14-16.
32
Jesus, Our Great High Priest
LESSON 4
❑
Monday
July 19
Part 2
"For every high priest taken from among men is ordained
WHAT IS A for men in things pertaining to God, that he may offer both gifts
HIGH PRIEST? and sacrifices for sins: who can have compassion on the
ignorant, and on them that are out of the way; for that he
himself also is compassed with infirmity."
"And no man taketh this honour unto himself, but he that is
called of God, as was Aaron" (Heb. 5:1, 2, 4).
A priest is "a person duly authorized to minister in sacred
things as a mediator between man and God, and to offer sac-
rifices for the sins of men."—SDA
Bible Dictionary,
p. 875.
In order to represent human beings in that which pertains to
God he must himself be human. As such he must be able to
"deal gently" (RSV) with sinners. The original word means to
hold one's emotions in restraint. He must not be either too
severe or too tolerant. While opposing sin, He must have
sympathy for the sinner. "The thought of his own weakness and
sin makes him [a human high priest] moderate in his (justifiable)
displeasure and anger at the sins of the people."—Gerhard
Kittel, ed.,
Theological Dictionary of the New Testament
(Grand
Rapids, Mich.: Wm. B. Eerdmans, 1967), vol. 5, p. 938. Used by
permission.
"The ignorant" could mean the wayward through ignorance.
In any case, it is worthy of note that in Israel's sacrificial system
no sin offering could be brought for presumptuous sins. Sac-
rifices were, however, prescribed for sins committed "unwit-
tingly" (RSV), or "through ignorance." (See Lev. 4:2, 13; Num.
15:22-30; Deut. 17:12.) Sins done unwittingly probably included
those done ignorantly, and those done in a moment of impulse.
Sins of presumption were open-eyed, deliberate violations of
God's law. For these no sin offering was prescribed.
Because the ordinary high priest was "beset with weak-
ness" (RSV), what was it necessary for him to do? Heb. 5:3.
It is at this point that Jesus as our High Priest differs from
other priests, for He never sinned. Here one may raise the
question, Can one who has never sinned sympathize with a
sinner? On the contrary, it is only the person who has withstood
temptation who really knows the power of the temptation. The
one who yields has not experienced its utmost force.
How is the high-priestly office obtained? Verse 4.
"Christ was appointed to the office of Mediator from the
creation of God, set up from everlasting to be our substitute and
surety."—Selected
Messages,
bk. 1, p. 250.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 5:1-4.
33
Jesus, Our Great High Priest
LESSON 4
❑
Tuesday
July 20
Part 3
HIS APPOINTMENT
AS HIGH PRIEST
THINK IT THROUGH
How did Jesus become our High Priest?
"So also Christ glorified not himself to be made an high
priest, but he that said unto him, Thou art my Son, to day have I
begotten thee. As he saith also in another place, Thou art a
priest for ever after the order of Melchisedec" (Heb. 5:5, 6).
After briefly showing the qualifications for the office of high
priest, our epistle shows how Jesus met them. He begins with
the last qualification mentioned—divine appointment. Our Lord
did not assume the honor of the high-priestly office on His own
initiative. His whole life was an enunciation of the principle He
uttered: "If I honour myself, my honour is nothing: it is my
Father that honoureth me" (John 8:54).
Jesus was appointed as a high priest by Him who said to Him,
"Thou art my Son, to day have I begotten thee." These words are
from Psalm 2:7. "To day" in the quotation probably refers to the
time when Jesus, after the ascension, was exalted and invested
with His royal dignity as the Son of God. It was then that God
announced that Jesus was "both Lord and Christ" (Acts 2:36).
In addition, the epistle asserts, He was made a high priest.
The second quotation is taken from Psalm 110:4, a psalm
which the New Testament uniformly applies to Jesus as the
Messiah. Jesus Himself used the opening words of the psalm
when He asked the Jews: "How say the scribes that Christ is the
son of David? . . . David therefore himself call-
eth him Lord; and where is he then his son?" (Mark 12:35-37).
The same God who acknowledged Jesus as the Messiah also
acclaimed Him as High Priest.
Jesus is declared to be "a priest for ever after the order of
Melchisedec." Melchizedek is introduced in Genesis 14:18 as
"king of Salem" (probably Jerusalem) and "priest of the most
high God." The nature of his priesthood, therefore, differed
widely from that of Aaron. He was a priest-king. Jesus in like
manner is Priest-King.
The epistle develops further this likeness to Melchizedek in
chapter 7. Our Lord's priesthood, it will be shown, is not de-
pendent on any fleshly descent, or limited by conditions of time.
Christ is a priest forever because He has no successor, or any
need for a successor.
"God gave Him His appointment to the priesthood. He was to
be an example to all the human family. He qualified Himself to
be, not only the representative of the race, but their Advocate,
so that every soul if he will may say, I have a Friend at court."—
Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p.
930.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 5:5, 6.
34
Jesus, Our Great High Priest
LESSON 4
❑
Wednesday
July 21
Part 4
How is Jesus' total identity with human beings vividly
HIS SYMPATHY shown?
FOR HUMANS
"Who in the days of his flesh, when he had offered up
prayers and supplications with strong crying and tears unto
him that was able to save him from death, and was heard in
that he feared" (Heb. 5:7).
The second qualification Jesus has as a priest is His ability to
sympathize with human weaknesses because He has ex-
perienced our temptations, our sorrows, and our woes. He
voluntarily made Himself just as dependent upon God the
Father as we are. Hence prayer was a necessity for Him.
"Our Saviour identified Himself with our needs and weak-
ness, in that He became a suppliant, a petitioner, seeking from
His Father fresh supplies of strength, that He might come forth
braced for duty and trial. He is our example in all things. He is a
brother in our infirmities, 'in all points tempted like as we are;'
but as the sinless one His nature recoiled from evil; He endured
struggles and torture of soul in a world of sin. His humanity
made prayer a necessity, and a privilege."—Steps
to Christ,
pp.
93, 94.
Our epistle shows how intensely Jesus shared our human lot.
"In the days of his flesh" means during the period of His earthly
life. There must have been many times when our Lord struggled
with great intensity in prayer. But the language here used with
its vividness, pathos, and solemnity applies especially to
Gethsemane. The loud cries and tears speak eloquently of His
desperate need at that crucial hour.
For what did Jesus pray in Gethsemane? Mark 14:32-36.
"The cup which he prayed should be removed from him, that
looked so bitter to his soul, was the cup of separation from God
in consequence of the sin of the world. He who was perfectly
innocent and unblamable, became as one guilty before God, in
order that the guilty might be pardoned and stand as innocent
before God."—Ellen G. White,
Review and Herald,
Nov. 19,
1895.
Our Lord prayed "unto him that was able to save him from
death, and was heard." How can it be said that He was heard
when the cup was not removed from Him and He was not
delivered from death? The text does not say that Jesus prayed to
Him who
would deliver
Him from death, but who
was able
to
deliver Him from death. Our Lord prayed, "0 my Father, if it be
possible, let this cup pass from me: nevertheless not as I will,
but as thou wilt" (Matt. 26:39). Jesus thereby pledged Himself to
accept the Father's decision.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 5:7.
35
3-ASSL-3-76
Jesus, Our Great High Priest
LESSON 4
❑
Thursday
July 22
Part 5
HUMAN DISCI-
PLINE OF OUR LORD
What did the incarnate Christ need to learn and how did He
learn it?
"Though he were a Son, yet learned he obedience by the
things which he suffered; and being made perfect, he became
the author of eternal salvation unto all them that obey him;
called of God an high priest after the order of Melchisedec"
(Heb. 5:8-10).
Jesus was the eternal Son of God in a unique sense. As such
"He was independent and above all
law."—Testimonies,
vol. 4,
p. 120, and therefore owed obedience to no one. He voluntarily
assumed the nature of humanity and learned by experience
what obedience means.
"In order to elevate fallen man, Christ must reach him where
he was. He took human nature, and bore the infirmities and
degeneracy of the
race."—Selected Messages,
bk. 1, p. 268.
This brought suffering to Him. "While He was free from the
taint of sin, the refined sensibilities of His holy nature rendered
contact with evil unspeakably painful to Him."—Ellen G. White
Comments,
SDA Bible Commentary, vol.
7, p. 927.
More than this, as a human being, He "became obedient unto
death, even the death of the cross" (Phil. 2:8). "His soul was
made an offering for sin."—Ellen G. White Comments,
SDA
Bible Commentary,
vol. 7, p. 924.
Through a life of obedience and suffering, what did Jesus
become? to whom? Heb. 5:9.
Through a life of self-denial, temptation, and sacrifice He
became a perfect Saviour, the source or cause of eternal sal-
vation.
What was Christ now designated? by whom? Heb. 5:10.
The word translated "called" "expresses the formal and
solemn ascription of the title to Him to whom it belongs (ad-
dressed as, 'styled')."—B. F. Westcott, The
Epistle to _the
Hebrews
(Grand Rapids, Mich.: Wm. B. Eerd mans, 1950), p. 130.
Used by permission.
The ignorance of those who crucified Christ "did not remove
their guilt; for it was their privilege to know and accept Jesus as
their Saviour. Some of them would yet see their sin, and repent,
and be converted. Some by their impenitence would make it an
impossibility for the prayer of Christ to be answered for them.
Yet, just the same, God's purpose was reaching its fulfillment.
Jesus was earning the right to become the advocate of men in
the Father's presence."—The
Desire of Ages,
pp. 744, 745.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 5:8-10.
36
Jesus, Our Great High Priest
LESSON 4
❑
Friday
July 23
Part 6
CONSEQUENCES OF
SPIRITUAL IMMATURITY
THINK IT THROUGH
"Of whom we have many things to say, and hard to be
uttered, seeing ye are dull of hearing. For when for a time ye
ought to be teachers, ye have need that one teach you again
which be the first principles of the oracles of God; and are
become such as have need of milk, and not of strong meat"
(Heb. 5:11, 12).
The author finds it difficult to unfold the truth of Christ's high
priesthood after the order of Melchizedek in part because it is a
hard subject, but primarily because of the dull and sluggish
spiritual understanding of his readers. Unfortunately they have
not grown with the passing years; in spiritual comprehension
they are still infants. Though they have been Christians for a
considerable time, they are capable of comprehending only the
elementary principles of God's word. "A little babe is wonderful,
but a sixty-year-old babe is not."—M. L. Andreasen,
The Book of
Hebrews
(Washington, DC: Review and Herald, 1948), p. 206.
What food is appropriate for babes? for the mature? Heb.
5:13, 14. Compare 1 Cor. 3:1, 2.
By "milk" we are to understand the very ABCs of divine
revelation suitable for new converts. (See 1 Peter 2:2.) These are
important, but there is much more to learn, referred to in the
Revised Standard Version as "solid food." Solid food is for
those who have their faculties trained by practice to distinguish
good from evil. This suggests that the ability to discriminate is
developed by careful study, meditation, and practice.
"Were Jesus with us today, He would say to us as He did to His
disciples, 'I have yet many things to say unto you, but ye cannot
bear them now' (John 16:12). . . . Their earthliness, their
clouded, deficient comprehension made it impossible. They
could not be benefited with great, glorious, solemn truths. The
want of spiritual growth closes the door to the rich rays of light
that shine from Christ. We shall never reach a period when there
is no increased light for
us."—Selected Messages,
bk. 1, pp.
403, 404.
"Many an honest, well-meaning person makes no ad-
vancement in the Christian life because he does not see the
necessity of constantly learning more of Jesus. . . . The new
convert is happy and joyous; but trials come; the perplexities of
life are to be met; sinful traits of character that have not been
controlled, strive for the mastery, and too frequently obtain it.
Then come a loss of confidence and peace, neglect of prayer
and the reading of the Scriptures. For want of the knowledge
and experience which they should have, many are overcome by
Satan."—Sons
and Daughters of
God, p. 89.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 5:11-14.
37
"Which hope we have as an anchor
of the soul, both sure and stedfast, and
which entereth into that within the
veil; whither the forerunner is for us
entered, even Jesus, made an high
priest for ever after the order of
Melchisedec" (Heb. 6:19, 20).
Hebrews 6 begins with the
challenge, "Therefore let us ... go on
to maturity" (verse 1, RSV). This is a
surprising conclusion to draw after
telling the readers in Hebrews 5:12,
RSV, "You need milk, not solid food."
The author has lamented the difficulty
of unfolding the truth of Jesus'
high-priestly office. Difficult, not only
because of the subject, but because
his hearers have become "dull of
hearing." Consequently we might
have expected that he would say,
Therefore, I must wait until you are
ready; or, Therefore, I must continue
to feed you with milk. Rather, he
challenges, "Therefore let us ... go on
to maturity." The context makes it
quite evident that their problem is not
a lack of intellectual competence, but
of spiritual inertia and indifference.
They had not put their faith into
practice or grown in spiritual
experience. The Greek for "dull"
literally means "no push," hence,
sluggish, indifferent, lazy. To grasp
the meaning of Jesus' intercessory
work it would be necessary for them to
recognize that the Levitical priesthood
and sacrifices had been done away
with once and for all.
He therefore lays emphasis on the
necessity of progress in their Christian
lives (6:1-3). There can be no standstill
in Christian experience. There is
either progress or relapse. Christians
must either grow or die. The Christian
life is like riding a bicycle; one must
either move on or get off. If these
believers fall back, they are in acute
danger of the temptation to complete
apostasy (6:4-6). But if they forsake
Christ, they are doomed. There is no
other hope of salvation but in Him;
there is no other path but the path He
opened through His cross, no other
priest who can intercede in their
behalf.
From exhortation and warning the
author turns to encouragement and
hope. He is confident that He who has
begun a g,ocd work in them will carry it
to completion. But they must throw off
their spiritual sluggishness and stupor
and manifest again "diligence to the
full assurance of hope unto the end"
(Heb. 6:11).
For their encouragement he assures
them of the certainty of the Christian
hope which is based on the unfailing
promises of God. God stands back of
every promise He has made (6:13-17).
Hope is not just expectation and
desire, but it includes trust and
confidence in God. Such a hope is an
anchor that will hold them safe in the
storms of life. But that hope must be in
Jesus, who is now their intercessor at
God's right hand. That same hope is
for Christians today.
"He walked once a man on earth,
His divinity clothed with humanity, a
suffering, tempted man, beset with
Satan's devices. He was tempted in all
points like as we are, and He knows
how to succor those that are tempted.
Now He is at the right hand of God, He
is in heaven as our advocate, to make
intercession for us. . . . When
tempted, just say, ... He loves me, He
has died for me. I will give myself
unreservedly to Him. We grieve the
heart of Christ when we go mourning
over ourselves as though we were our
own savior. No; we must commit the
keeping of our souls to God as unto a
faithful Creator. He ever lives to make
intercession for the tried, tempted
ones."—Testimonies to Ministers,
p.
391.
LESSON OUTLINE
1.
Christian Progress (Heb.
6:1-3)
2.
The Peril of Relapse (Heb.
6:4-6)
3.
An Analogy From Nature
(Heb. 6:7, 8)
4.
Words of Hope (Heb.
6:9-12)
5.
Certainty of God's Promise
(Heb. 6:13-15)
6.
The Anchor of the Soul
(Heb. 6:17, 18)
An Anchor Against Apostasy
LESSON 5
❑
Sunday
July 25
Part 1
"Therefore leaving the principles of the doctrine of Christ,
CHRISTIAN let us go on unto perfection; not laying again the foundation of
PROGRESS repentance from dead works, and of faith toward God, of the
doctrine of baptisms, and of laying on of hands, and of res-
urrection of the dead, and of eternal judgment. And this will we
do, if God permit" (Heb. 6:1-3).
This is a challenge to leave behind elementary religious in-
struction and move on to a more advanced stage of spiritual
understanding. But what are "the principles of the doctrine of
Christ" (literally, "the word of the beginning of Christ")? They
are the basic, elementary Christian doctrines which constitute
the "alphabet" of becoming a Christian. The readers of the
epistle are urged to leave these elementary teachings, not in the
sense of forsaking them or denying their validity, but in the
same sense in which a carpenter leaves the foundation of a new
house and proceeds to build the rest of the structure. The
message here is, Let us move on toward full growth.
The first foundational doctrine mentioned is "repentance
from dead works." This evidently means, as the New Interna-
tional Version puts it, "repentance from acts that lead to death."
It is from such works that the conscience needs to be purified.
(See Heb. 9:14.) Jews as well as Christians insisted on re-
pentance from evil works. (Compare Mark 1:14, 15; Acts 3:19.)
But along with repentance there is need for faith—"Repentance
toward God, and faith toward our Lord Jesus Christ" (Acts
20:21).
Then follows "the doctrine of baptisms." The author does not
use
baptisma,
the usual word for baptism, but
baptismoi,
the
plural. See
SDA Bible Commentary, vol.
7, p. 433 for a discus-
sion of the significance of this usage.
See
The Acts of the Apostles,
page 162, for the practice of the
laying on of hands among Jews and early Christians. Among
Christians the laying on of hands accompanied the healing of
the sick, ordination, and prayer for the reception of the Spirit.
What other two important doctrines are then named? Heb.
6:2. (See Acts 1:22; 4:2; 17:18; 24:15.)
THINK IT THROUGH
"If we would study the Bible diligently and prayerfully every
day, we should every day see some beautiful truth in a new,
clear, and forcible light."—Child
Guidance,
p. 511.
"The Word is to be respected and obeyed. That Book which
contains the record of Christ's life, His work, His doctrines, His
sufferings, and final triumphs, is to be the source of our
strength. We are granted the privileges of school life in this
world that we may obtain a fitness for the higher life."—
Selected Messages,
bk. 1, p. 245.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 6:1-3.
40
An Anchor Against Apostasy
LESSON 5
❑
Monday
July 26
Part 2
THE PERIL
OF RELAPSE
What five privileges have those had who cannot be restored
again to repentance?
"For it is impossible for those who were once enlightened,
and have tasted of the heavenly gift, and were made partak-
ers of the Holy Ghost, and have tasted the good word of God,
and the powers of the world to come, if they shall fall away, to
renew them again unto repentance; seeing they crucify to
themselves the Son of God afresh, and put him to an open
shame" (Heb. 6:4-6).
Willful apostasy by Christians who have had such high
privileges is a very serious matter. While God may be willing to
receive such, are they capable of once again manifesting saving
faith?
Enlightenment comes when the God who created light in the
beginning shines "in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ" (2
Cor. 4:6). Enlightenment apparently takes place at the begin-
ning of Christian life. In the Syriac New Testament, Murdock's
translation, Hebrews 6:4 reads, "who have once descended to
baptism."
Unfortunately, some in the early church interpreted the
passage as meaning there could be no repentance for any sin
committed after baptism and therefore postponed the cere-
mony until near the end of life. But the passage speaks of
deliberate apostasy, not a stumbling after baptism.
"And have tasted of the heavenly gift" reminds us of Psalm
34:8: "0 taste and see that the Lord is good." The heavenly gift
is the gift of salvation including the forgiveness of sins in Jesus
Christ. "Tasted" describes vividly the personal experience of
salvation. Furthermore, those mentioned have received the gift
of the Holy Spirit, heard the good news of the gospel, and
experienced the power of the future age already operative now.
By willfully apostatizing after having had such privileges,
what do they do? Verse 6.
The margin of the RV reads,
"the while
they crucify to
themselves the Son of God afresh, and put• him to an open
shame." The clause suggests an active, continuous hostility to
Christ. Our author is viewing the matter from the viewpoint of
the Christian teacher. The teacher cannot bring complete
apostates to a new beginning leading to conversion, but we
must not limit what God can do. (See Matt. 19:26.)
FURTHER STUDY
SDA Bible Commentary,
on Heb. 6:4-6.
41
An Anchor Against Apostasy
LESSON 5
❑
Tuesday
July 27
Part 3
AN ANALOGY
FROM NATURE
THINK IT THROUGH
"For the earth which drinketh in the rain that cometh oft
upon it, and bringeth forth herbs meet for them by whom it is
dressed, receiveth blessing from God: but that which beareth
thorns and briers is rejected, and is nigh unto cursing; whose
end is to be burned" (Heb. 6:7, 8).
Men till the land for the purpose of making it produce crops
that will be useful for man and beast. The tiller of the land,
however, is dependent upon the sun and rain which only God
can supply. In Egypt, where practically no rain fell, the Israelites
watered their crops by irrigation. Canaan, Moses promised,
would be different. It "is a land of hills and valleys, and drinketh
water of the rain of heaven: a land which the Lord thy God
careth for: the eyes of the Lord thy God are always upon it, from
the beginning of the year even unto the end of the year" (Deut.
11:11, 12). Such a land forms a fitting symbol of Christians. In
the analogy drawn here the frequent and abundant rains
represent the free and repeated bestowal of such spiritual
blessings as were described in verses 4 through 6. A piece of
cultivated land that has absorbed repeated rains is expected to
produce a crop—a crop suitable for the owners of the field or
those on whose account the crop is planted. Productivity of
useful crops is the measure of a field's value. So the Master of
the Christian has a right to expect a suitable crop as the result of
the abundant spiritual blessings bestowed. The field that
produces some suitable crops is blessed with the capacity to
produce an even greater harvest.
On the other hand, if the land does not produce any suitable
crops, but produces only weeds and thorns, the mark of the
curse (Gen. 3:17, 18), then doom looms over it. So it is with
Christians who produce useless and noxious fruits. There are
three steps in the doom of the land. First, it is recognized as
"rejected." The original word means "not standing the test,"
hence reprobate, that is worthless. Second, it is near to being
cursed, exposed to the peril of abandonment to perpetual
barrenness. And the final end for it is burning. What else can be
done with a field covered with thorns and thistles?
The same lesson was taught by Isaiah's song of the vineyard
(Isa. 5:1-7) and our Lord's parable of the barren fig tree (Luke
13:6-9).
"Are you, 0 careless heart, a fruitless tree in the Lord's
vineyard? Shall the words of doom erelong be spoken of you?
How long have you received His gifts? How long has He
watched and waited for a return of
love?"—Christ's Object
Lessons,
p. 216.
FURTHER STUDY
Christ's Object Lessons,
"Spare It This Year Also," pp. 212-
218.
42
An Anchor Against Apostasy
LESSON 5
❑
Thursday
July 29
Part 5
CERTAINTY OF
GOD'S PROMISE
THINK IT THROUGH
"For when God made promise to Abraham, because he
could swear by no greater, he sware by himself, saying, Surely
blessing I will bless thee, and multiplying I will multiply thee.
And so, after he had patiently endured, he obtained the
promise" (Heb. 6:13-15).
Why do human beings follow the practice of taking oaths?
Verse 16.
A formal oath is a solemn appeal to God as a witness that a
statement is true or a promise binding. Taking oaths is both
ancient and universal as a means of impressing on a person the
sacred obligation of telling the truth or keeping a promise.
Why does God condescend to put Himself under oath?
Verse 17.
"Adapting His dealings with man to human understanding
and to customs of the day, the Lord bound Himself by an oath to
fulfill His promises."—SDA
Bible Dictionary,
p. 780. He did this
to make very clear the unchanging nature of His purpose.
God made a number of promises to Abraham. The first came
when he was called to leave the society of Ur in Mesopotamia to
become a nomad. (See Gen. 12:1-3.) On arrival in Canaan, he
was promised that land as an inheritance (verse 7).
"There was given to Abraham the promise, especially dear to
the people of that age, of a numerous posterity and of national
greatness.... And to this was added the assurance, precious
above every other to the inheritor of faith, that of his line the
Redeemer of the world should
come."—Patriarchs and
Prophets,
p. 125. (For further promises see Genesis 15; 17; 22.)
But the promise reinforced by an oath was given Abraham
after the test of his faith on Mount Moriah. (See Gen. 22:16.)
"God had called Abraham to be the father of the faithful, and
his life was to stand as an example of faith to succeeding
generations. But his faith had not been perfect. . . . That he
might reach the highest standard, God subjected him to
another test, the closest which man was ever called to endure.
In a vision of the night he was directed to repair to the land of
Moriah, and there offer up his son as a burnt offering upon a
mountain that should be shown
him."—Patriarchs and
Prophets,
p. 147.
"In every command and in every promise of the word of God is
the power, the very life of God, by which the command may
be
fulfilled and the promise realized. He who by faith receives the
word is receiving the very life and character of
God."—Christ's
Object Lessons,
p. 38.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 6:13-17.
44
An Anchor Against Apostasy
LESSON 5
❑
Friday
July 30
Part 6
"Wherein God, willing more abundantly to shew unto the
THE ANCHOR OF heirs of promise the immutability of his counsel, confirmed it
THE SOUL by an oath: that by two immutable things, in which it was
impossible for God to lie, we might have a strong consolation,
who have fled for refuge to lay hold upon the hope set before
us" (Heb. 6:17, 18).
"Heirs," plural, indicates that God guaranteed His promise by
taking an oath not only for the sake of Abraham, but also for all
of Abraham's spiritual heirs. (See Gal. 3:29.) God's promises
have not failed and cannot fail, for His very integrity as a God of
truth is involved. Nevertheless, to confirm the certainty of His
promise further, God has taken a solemn oath. Thus we can
cling not only to His promise but also to His oath—"two un-
changeable things, in which it is impossible that God should
prove false" (RSV).
"Fled for refuge" reminds us of the appointed cities of refuge
of ancient times (Ex. 21:13, 14; Num. 35:12, 25; Deut. 4:41, 42), a
type of Jesus Christ, who by the shedding of His blood has
provided a sure retreat for the sinner. (See
Patriarchs and
Prophets,
p. 516.) It also reminds us of the right of asylum which
men tried to find by fleeing to the sanctuary and laying hold of
the horns of the altar. (See 1 Kings 1:50; 2:28-35; compare Ex.
21:14.) So Christians are to flee to God and lay hold of the
assurance of His covenant promises.
To what is the Christian's hope likened, and where does it
enter? Heb. 6:19, 20.
The•anchor of hope in Christ, which is sure and steadfast, will
keep believers from making a shipwreck of their lives. The only
hope of the Christian is to be securely anchored in Christ and
His righteousness. Christ has entered the heavenly sanctuary
and, as their High Priest, ministers to them forgiveness for the
past and grace and power for the present.
Whether "within the veil," ("behind the curtain," RSV) means
within the sanctuary as a whole, without specifying which
apartment, or in the most holy place, opinions differ, for the
sanctuary had two veils. Even if the second is correct, it need
not mean that Christ began His work in the second apartment
upon His ascension, but could rather mean that He entered
there to dedicate it along with the rest of the sanctuary when He
assumed His high-priestly office. Compare the anointing of the
earthly sanctuary in Exodus 40. (See also Dan. 9:24.)
FURTHER STUDY
SDA Bible Commentary,
on Heb. 6:17-20 and Ellen G. White
Comments, vol. 7, p. 930;
The Great Controversy,
pp. 420, 489;
The Acts of the Apostles,
pp. 38, 39.
45
LESSON 6 August 1-7
"But this man, because he continueth ever, hath an unchangeable
priesthood. Wherefore he is able also to save them to the uttermost that
come unto God by him, seeing he ever liveth to make intercession for them"
(Heb. 7:24, 25).
The concept that Jesus Christ is our
High Priest is one of the central
teachings of Hebrews. It was first
introduced in Hebrews 2:17 with
stress on Jesus' humanness as
essential for a "merciful and faithful
high priest." Christ's faithfulness as
the "High Priest of our profession" is
further emphasized in chapter 3:1.
Then chapter 4:14-16 stresses Christ's
ability as a high priest to sympathize
with human weaknesses because He
"was in all points tempted like as we
are." Therefore He extends to those
who draw near the throne of grace,
mercy for past failures, and grace to
meet future tests successfully. In
chapter 5 the author deals with two
outstanding qualifications for
high-priesthood and shows how Jesus
met them. Now in chapter 7 he shows
that Jesus belongs to a new and higher
order of priesthood than the Aaronic;
namely, the order of Melchizedek. He
has already prepared the way for this
by quoting Psalm 110:4 in Hebrews
5:6, referring to it again in verse 10 and
in chapter 6:20.
It is important to bear in mind in the
study of Hebrews 7 that the discussion
is not primarily about Melchizedek,
but about Jesus Christ and His
priesthood. The author's concern is to
establish the legitimacy and dignity of
our Lord's office. He applies to Jesus
the words of Psalm 110:4, "The Lord
hath sworn, and will not repent, Thou
art a priest for ever after the order of
Melchizedek." In Hebrews 1:3 he had
already applied Psalm 110:1 to Jesus.
Psalm 110 was one of the most
frequently used and alluded to
passages of the Old Testament by early
Christians. Verse 1 is directly quoted,
not only in Hebrews 1:3, but also in
Matthew 22:44; Mark 12:36; Luke
20:42, 43; and Acts 2:34, 35. Besides,
there are frequent allusions to it
elsewhere. Based on this passage,
together with the historical account in
Genesis 14:18-20, the author uses
Melchizedek to establish the validity
of Christ's priesthood. These passages
indicate that there was another
priesthood which was older and
superior to the Aaronic. It was a royal,
universal, and perpetual priesthood.
Since Melchizedek was superior to
Aaron, and Christ's priesthood is after
the order of Melchizedek, His
priesthood is superior to the Aaronic
order. Note how Hebrews establishes
the superiority of Melchizedek to
Aaron. Note also how the priesthood
of Aaron and the laws governing it are
regarded as temporary. The Aaronic
priests failed to achieve the goal of
doing away with sin.
In contrast to the transitory nature
of the Levitical priests, Christ's
priesthood is permanent and
changeless. It is efficacious, absolute,
and final. Because it "continueth
ever," the way of access to God is
always open.
"By His spotless life, His obedience,
His death on the cross of Calvary,
Christ interceded for the lost race.
And now not as a mere petitioner does
the Captain of our salvation intercede
for us, but as a conqueror claiming His
victory. His offering is complete, and
as our intercessor He executes His
self-appointed work, holding before
God the censer containing His own
spotless merits and the prayers,
confessions, and thanksgiving of His
people. Perfumed with the fragrance
of His righteousness, the incense
ascends to God as a sweet savor. The
offering is wholly acceptable, and
pardon covers all transgression. To the
true believer Christ is indeed the
minister of the sanctuary, officiating
for him in the sanctuary, and speaking
through God's appointed
agencies."—SDA
Bible Commentary,
vol.
7, pp. 930, 931.
LESSON OUTLINE
1.
Melchizedek the Priest-king
(Heb. 7:1, 2)
2.
Greatness of Melchizedek
(Heb. 7:4-7)
3.
Imperfection of the Aaronic
Priesthood (Heb. 7:11, 12)
4.
Superiority of the New
Priesthood (Heb. 7:15, 16)
5.
Christ's Priesthood Ratified
by an Oath (Heb. 7:20-22)
6.
Permanence of Christ's
Priesthood (Heb. 7:23-25)
Superiority of Christ's Priesthood
LESSON 6
❑
Sunday
August 1
Part 1
What do the Scriptures reveal regarding Melchizedek?
MELCHIZEDEK THE
PRIEST-KING
"For this Melchisedec, king of Salem, priest of the most high
God, who met Abraham returning from the slaughter of the
kings, and blessed him; to whom also Abraham gave a tenth
part of all; first being by interpretation King of righteousness,
and after that also King of Salem, which is, King of peace;
without father, without mother, without descent, having
neither beginning of days, nor end of life; but made like unto
the Son of God; abideth a priest continually" (Heb. 7:1-3).
THINK IT THROUGH
Compare Genesis 14:18-20.
Melchizedek is used to illustrate the superiority of Christ's
priesthood over that of the Levites. Historically, he was king of
Salem (Jerusalem) and priest of God Most High, a bestower of
blessing on Abraham, a monotheist, and a receiver of tithes. His
identity is otherwise unknown. Prophetically, he was the pattern
of the Messianic Priest-King (Ps. 110:4). The book of Hebrews
builds on this history and prophecy to exalt Jesus Christ as our
great High Priest.
Melchizedek is a type of Christ in several ways:
1.
Office.
He was a priest-king as is Christ.
2.
Character.
Although we know practically nothing regard-
ing the personal character of Melchizedek, our author sees
meaning in his name and titles. Melchizedek means "my king is
righteousness," or "king of righteousness." God has made
Christ, says Paul, "our righteousness" (1 Cor. 1:30, RSV).
Melchizedek was also king of Salem, a variant form of
shalom,
meaning "peace." The Messiah is the "prince of peace" of Old
Testament prophecy (Ise.. 9:6, 7), and in the New Testament
Christ our peace (Eph. 2:14).
3.
Nature of his person.
Here the author of Hebrews argues
from silence. "To him the silences of Scripture were as much
due to divine inspiration as were its statements."—F. F. Bruce,
The Epistle to the Hebrews, The New International Commentary
on the New Testament,
p. 137. The fact that the Scripture has no
record of the beginning or close of his life makes him a fitting
type of Christ who has no beginning or end of days.
4.
No genealogy.
Melchizedek is devoid of any genealogy.
The most essential qualification for a man to serve as a Levitical
priest was a genealogy which could be traced back in an un-
broken line to Aaron. Lacking this, men could be excluded from
the priesthood. (See Ezra 2:61-63; Neh. 7:63-65.) But the Bible
says nothing about either his parents or children.
"The peace of Christ, the peace of Christ—money cannot buy
it, brilliant talent cannot command it, intellect cannot secure it;
it is the gift of
God."—Testimonies,
vol. 4, p. 559.
FURTHER STUDY
SDA Bible Commentary,
on Gen. 14:18, and on Heb. 7:1-3.
48
Superiority of Christ's Priesthood
LESSON 6
❑
Monday
August 2
Part 2
THE GREATNESS
OF MELCHIZEDEK
To whom did Abraham pay tithes and what did he receive in
return? What does this imply regarding his status?
"See how great he is! Abraham the patriarch gave him a
tithe of the spoils. And those descendants of Levi who receive
the priestly office have a commandment in the law to take
tithes from the people, that is, from their brethren, though
these also are descended from Abraham. But this man who
has not their genealogy received tithes from Abraham and
blessed him who had the promises. It is beyond dispute that
the inferior is blessed by the superior" (Heb. 7:4-7, RSV).
Why is the author concerned about the greatness of Mel-
chizedek? Because he sees in that ancient priest-king a type of
Christ; and Christ must be recognized as far superior to any
priest descended from Aaron. Hence he argues here that
Melchizedek is superior to Abraham. Abraham was one of the
noblest and most heroic figures of Old Testament times. He was
not only an impressive figure personally, but was one of the
most important Old Testament characters in the development
of redemptive history. He became known as the friend of God.
(See Isa. 41:8; 2 Chron. 20:7; James 2:23.) He was chosen to be
"the father of the people who for centuries were to be the
guardians and preservers of the truth of God to the world, the
people through whom all the nations of the earth should be
blessed in the advent of the promised Messiah."—Prophets
and
Kings,
p. 15. As the father of the Jewish people, he was the most
highly regarded of all the ancients. Yet Abraham paid tithes to
Melchizedek and was blessed by him, thus showing Mel-
chizedek's superiority over Abraham.
What commandment about tithing did the Levites have?
From whom did they take tithes? Heb. 7:5.
The story of Abraham and Melchizedek shows that tithing did
not originate with the Hebrews. It was, however, made an in-
tegral part of the Mosaic law. (See Lev. 27:30-32.) The tithe was
to be given to the Levites for their service in the sanctuary and
religious teaching. They were given no allotment in the Land of
Canaan and were to devote their whole time to their sacred
work. The Levites as mortal men received tithes from their
fellow Jews. By contrast Melchizedek, a non-Jew and type of
our eternal High Priest, accepted tithes from the founder of the
Jewish nation and "blessed him who had the promises." On the
assumption that an ancestor represents all his descendants
"one might even say" (RSV) that the Levites paid tithes to
Melchizedek in the person of their progenitor.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 7:4-7.
49
Superiority of Christ's Priesthood
LESSON 6
❑
Tuesday
August 3
Part 3
Why was there a need for a change in the order of the
IMPERFECTION OF priesthood?
THE AARONIC
PRIESTHOOD
THINK IT THROUGH
FURTHER STUDY
50
"If therefore perfection were by the Levitical priesthood,
(for under it the people received the law,) what further need
was there that another priest should rise after the order of
Melchisedec, and not be called after the order of Aaron? For
the priesthood being changed, there is made of necessity a
change also of the law" (Heb. 7:11, 12).
The very fact that Psalm 110 predicted the coming of a priest
"after the order of Melchisedec" is evidence that the Aaronic
priesthood was temporary. That priesthood was to be replaced
because it failed to bring men to perfection. There was no
inherent virtue in the sacrifices or priestly ministry of the
tabernacle. These had meaning and efficacy only as they
symbolized Christ and directed men's faith to Him and His
atoning death and ministry.
But if the priesthood was to be changed, what other change
was necessary? Heb. 7:12-14.
"The law provided that only the Levites could serve at the
tabernacle, and that only the sons of Aaron could be
priests."—SDA
Bible Commentary,
on Heb. 7:12. But neither
Melchizedek nor our Lord belonged to the Aaronic line of
priests. Melchizedek was not even a Jew, and Jesus traced His
human ancestry through the royal tribe of Judah, not the
priestly tribe of Levi. (See Matt. 1:1.) Therefore if the new priest
is to be after a different order, there must be also a change of the
regulations regarding priesthood.
"Our Saviour, in His life and death, fulfilled all the prophecies
pointing to Himself, and was the substance of all the types and
shadows signified. He kept the moral law, and exalted it by
answering its claims as man's representative. Those of Israel
who turned to the Lord, and accepted Christ as the reality
shadowed forth by the typical sacrifices, discerned the end of
that which was to be abolished. The obscurity covering the
Jewish system as a veil, was to them as the veil which covered
the glory upon the face of Moses. The glory upon the face of
Moses was the reflection of that light which Christ came into the
world to bring for the benefit of
man."—Selected Messages,
bk.
1, p. 231.
SDA Bible Commentary,
on Heb. 7:11-14.
Superiority of
Christ's Priesthood
LESSON 6
❑
Wednesday
August 4
Part 4
"And it is yet far more evident: for that after the similitude of
SUPERIORITY OF Melchisedec there ariseth another priest, who is made, not
THE NEW PRIESTHOOD after the law of a carnal commandment, but after the power of
an endless life" (Heb. 7:15, 16).
What is it that becomes more evident or clear? Apparently the
need for a change in the law regarding priesthood as stated in
verse 12. The Greek word for "another" indicates that the need
is not for just another person as priest, but for a priest of a
different kind, one "in the likeness of Melchizedek" (RSV). The
basis on which this new priest serves is "not after the law of a
carnal commandment," that is, a regulation having to do with
fleshly descent from Levitical ancestors. Rather he serves on
the basis of the power of an indestructible, and therefore
endless, life. Note the contrasts here drawn: "law," an outward
restraint, on the one hand; "power" an inward force, on the
other; "carnal" with "endless"; "commandment" with "life."
In verse 17 the author cites again Psalm 110:4, "Thou art a
priest for ever." "For ever" means continuance and perma-
nence. As applied to Jesus we must think primarily of the risen
Christ. "Knowing that Christ being raised from the dead dieth
no more; death hath no more dominion over him" (Rom. 6:9).
What is set aside? Why? What is introduced? Heb. 7:18,19.
The ceremonial system consisted of symbols of great gospel
truths. Religious symbols point to realities beyond themselves.
If the realities are neglected, the symbols are meaningless.
"Since the whole ritual economy was symbolical of Christ, it
had no value apart from Him."—The
Desire of Ages,
p. 165.
"The ceremonial law was to answer a particular purpose in
Christ's plan for the salvation of the race. The typical system of
sacrifices and offerings was established that through these
services sinners might discern the great offering, Christ."—
Ellen G. White Comments,
SDA Bible Commentary,
vol. 6, pp.
1094, 1095.
The failure to see Christ in these rituals made them empty and
useless. "When the Jews sealed their rejection of Christ by
delivering Him to death, they rejected all that gave significance
to the temple and its services. Its sacredness had departed. It
was doomed to destruction. From that day sacrificial offerings
and the service connected with them were meaningless."—The
Desire of Ages,
p. 165. But in Christ Christians have "a better
hope," through which "we draw nigh unto God" (Heb. 7:19).
FURTHER STUDY
SDA Bible Commentary,
on Heb. 7:15-19.
51
4-ASSL-3-76
Superiority of Christ's Priesthood
LESSON 6
❑
Thursday
August 5
Part 5
CHRIST'S PRIEST-
HOOD RATIFIED BY
AN OATH
THINK IT THROUGH
FURTHER STUDY
52
"And it was not without an oath. Those who formerly be-
came priests took their office without an oath, but this one was
addressed with an oath,
'The Lord has sworn
and will not change his mind,
"Thou art a priest for ever." '
"This makes Jesus the surety of a better covenant" (Heb.
7:20-22, RSV).
Inasmuch as the office of high priest was hereditary, the
Aaronic priests were born and not made. They became priests
by virtue of a descent prescribed by the law. By contrast our
Lord was appointed as a high priest by an oath. Again the author
quotes from Psalm 110:4: "The Lord has sworn, and will not
repent, Thou art a priest for ever."
God is the God of truth (Ps. 31:5) and can be relied on to be
faithful to His word. But to emphasize His truthfulness and
reliability to human beings God has at times condescended to
confirm His statements with an oath. "He swore to Abraham
(Genesis 26:3), to Isaac (Psalm 105:9; Jeremiah 11:5), and to
David (Psalm 132:11; Acts
2:30)."—Testimonies, vol.
1, p. 203.
Note also the frequent use in Ezekiel of the formula, "As I live,
saith the Lord God" (Eze. 5:11; 14:16, 18, 20; 16:48, etc.).
"When God swears, He makes His own person the pledge of
the truth of His Word."—Gerhard Kittel, ed.,
Theological Dic-
tionary of the New Testament,
vol. 4, p. 629. He cannot, then, go
back on His promises.
Of what, then, does this make Jesus the surety?
The Greek word for "surety" means a "guarantor," one who
accepts legal obligations in a bond. Jesus is made the guarantor
of a better covenant. This is the first occurrence of the word
translated "covenant" (RSV) in the epistle of Hebrews. More will
be said about it later, particularly in chapters 8 and 9. It is a
"better covenant" than the one God made with Israel at Sinai, in
that it is based on Christ's eternal promise to die for the sinner
and grant him forgiveness.
"In partaking with His disciples of the bread and wine, Christ
pledged Himself to them as their Redeemer. He committed to
them the new covenant, by which all who receive Him become
children of God, and joint heirs with Christ. By this covenant
every blessing that heaven could bestow for this life and the life
to come was theirs. This covenant deed was to be ratified with
the blood of Christ. And the administration of the Sacrament
was to keep before the disciples the infinite sacrifice made for
each of them individually as a part of the great whole of fallen
humanity."—The
Desire of Ages,
pp. 656-659.
SDA Bible Commentary,
on Heb. 7:20-22.
Superiority of Christ's Priesthood
LESSON 6
❑
Friday
August 6
Part 6
PERMANENCE OF
CHRIST'S PRIESTHOOD
What final contrast is drawn between the Aaronic priests
and Christ?
"They truly were many priests, because they were not
suffered to continue by reason of death: but this man, be-
cause he continueth ever, hath an unchangeable priesthood.
Wherefore he is able also to save them to the uttermost that
come unto God by him, seeing he ever liveth to make in-
tercession for them" (Heb. 7:23-25).
The author contrasts "the many" with the one. Because these
high priests were subject to death, there was a succession of
replacements, with the people questioning, What will the new
priest be like? This One will be understanding and sympathetic,
and, because He is "alive for evermore," unchanging (Rev.
1:18). "He holds his priesthood permanently, because he
continues for ever" (RSV).
Because this is so, what is Christ able to do? For what does
He live? Heb. 7:25.
This permanency means that the way of access to God is
always open. The phrase "for all time" in the RSV was un-
derstood in this sense by the ancient Vulgate, Syriac, and Cop-
tic versions. Other ancient and modern interpreters understand
it as meaning "completely," "fully" or "wholly," as in the KJV,
"to the uttermost."
"Commentators are divided as to which meaning applies
here. Both are true, for Christ saves both completely and for all
time."—SDA
Bible Commentary,
on Heb. 7:25.
"He ever liveth to make intercession." But we shall see as we
examine Hebrews 9:24 that His intercessory work consists not
so much in verbal petitions, as suggested by "intercession,"
but in mighty and significant acts.
"All who come to Christ today are to remember that His merit
is the incense that mingles with the prayers of those who repent
of their sins and receive pardon and mercy and grace. Our need
of Christ's intercession is constant."—Ellen G. White Com-
ments,
SDA Bible Commentary,
vol. 6, p. 1078.
"Everyone who will break from the slavery and service of
Satan, and will stand under the blood-stained banner of Prince
Immanuel will be kept by Christ's intercessions. Christ, as our
Mediator, ... ever keeps us in view, for it is as necessary that He
should keep us by His intercessions as that He should redeem
us with His blood. If He lets go His hold of us for one moment,
Satan stands ready to destroy. Those purchased by His blood,
He now keeps by His intercession."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 6, p. 1078.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 7:23-25.
53
"But now hath he obtained a more
excellent ministry, by how much also
he is the mediator of
a
better:
covenant, which was established upon
better
promises" (Heb.
8:6).
One of the key ideas of the book et
Hebrews is that Jesus and His work are
"better" or "more excellent" than a
stated object. Christ is as much
superior to the angels as His name "is
more excellent than theirs" (1:4, RSV).
Through our Lord's priestly ministry,
He has introduced "a better hope .
through which we draw near to God"
(7:19, RSV). Jesus is "the surety
of
a
better covenant" (7:22, RSV). His
ministry as a priest "is as much more
excellent than the old as the covenant
he mediates is better" (11:6, RSV). The
new covenant is better because it is
based on "better promises" (8:6).
Christ's priestly work is carried in a
`greater and more perfect tabernaci e'
(9:11). The heavenly things are
purified "with better sacrifices (9:23).
LESSON 7 August 8-14
Heavenly Sanctum)
Heavenly Sanctuary and New Covenant
LESSON 7
❑
Sunday
August 8
Part 1
THE IDEAL
HIGH PRIEST
What important characteristics does our High Priest have?
"For such an high priest became us, who is holy, harmless,
undefiled, separate from sinners, and made higher than the
heavens; who needeth not daily, as those high priests, to offer
up sacrifice, first for his own sins, and then for the people's:
for this he did once, when he offered up himself" (Heb.
7:26, 27).
The epistle has set forth Christ, the Melchizedek priest, as
superior to the Aaronic priests. Now it deals specifically with
Christ as our High Priest. It was fitting for Christians (us),
because of their needs, to have the kind of high priest previously
described; particularly one who has power to save for all time,
and one who is eternal in being. Three personal characteristics
of our Lord are then named. The Greek word used in verse 26 for
"holy" "denotes His oneness with God."—The
Expositor's
Greek Testament,
vol. 4, p. 318. In the Greek translation of the
Old Testament it often represents the Hebrew word translated
"loving kindness." "Harmless" indicates His innocency; He has
never done any evil. And though He shared the lot of human
beings on earth and associated with sinners, He was "unde-
filed." His life was never stained by sin. In this respect He is
marked off from human beings, which is suggested by the
phrase, "separate from sinners." Finally, He has been "made
higher than the heavens," that is, raised to a sphere of celestial
purity and glory and a position of universal power.
What does our High Priest not need? What sacrifice did He
offer? How often? Verse 27.
Although there is no record of a prescribed daily offering that
high priests offered for their own sins, the Levitical law did
prescribe sin offerings to be offered by "the anointed priest who
sins" (Lev. 4:3, RSV). On the Day of Atonement only the high
priest could officiate, and on that day he specifically offered a
sin offering to make atonement "for himself, and for his house"
(Lev. 16:6, 11). But Christ had no sin, and hence needed no
atonement for Himself, but for the people He made atonement
"once, when he offered up himself." Thus He "took the form of a
servant, and offered the sacrifice, himself the priest, himself the
victim."—Ellen G. White,
The Southern Watchman,
Aug. 6,
1903.
What contrast is drawn between men appointed priests by
the law and the Son made a priest by the word of an oath? Heb.
7:28.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 7:26-28.
56
Heavenly Sanctuary and New Covenant
LESSON 7
❑
Monday
August 9
Part 2
OUR PRIEST IN
THE HEAVENLY
SANCTUARY
THINK IT THROUGH
"Now of the things which we have spoken this is the sum:
We have such an high priest, who is set on the right hand of the
throne of the Majesty in the heavens; a minister of the
sanctuary, and of the true tabernacle, which the Lord pitched,
and not man" (Heb. 8:1, 2).
The author now gives the gist of what he has in mind. We as
Christians not only have a high priest, but "such an high priest,"
a high priest with the character portrayed in chapter 7, par-
ticularly verses 26 and 27. He is not only a priest but a priest
"who is set on the right hand of the throne of the Majesty [God]
in the heavens." He is the Priest-King to whom "angels and
authorities and powers" have been made subject (1 Peter 3:22).
What is the scene of Christ's priesthood? Heb. 8:2.
"Sanctuary" here is literally, "holy places." Various expla-
nations for the use of the plural have been suggested. (See
SDA
Bible Commentary, vol.
7, p. 444.) That sanctuary is the "true
tent" or "real tabernacle" in heaven.
"Here is revealed the sanctuary of the new covenant. The
sanctuary of the first covenant was pitched by man, built by
Moses; this is pitched by the Lord, not by man.
In
that sanctuary
the earthly priests performed their service; in this, Christ, our
great High Priest, ministers at God's right hand. One sanctuary
was on earth, the other is in heaven."—The
Great Controversy,
p. 413.
What else did Christ's ministry as a priest necessitate?
Verses 3, 4.
As Hebrews 5:1 states, "every high priest ... is ordained ...
that he may offer gifts and sacrifices for sins." Therefore Christ
must also have something to offer. What He offers is not
mentioned here, but in Hebrews 9:14 it is plainly declared to be
His own blood. But He could not minister His blood until it was
shed. Thus we have a clue regarding the time when His priestly
service in heaven began. As further evidence that Jesus' minis-
try is in heaven, the epistle shows that Christ could not have
been a priest on earth according to the law.
"The heart belongs to Jesus. He has paid an infinite price for
the soul; and He intercedes before the Father as our Mediator,
pleading not as a petitioner, but as conqueror who would claim
that which is His own. He is able to save to the uttermost, for He
ever lives to make intercession for
us."—Messages to Young
People,
p. 407.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 8:1-4.
57
Heavenly Sanctuary and New Covenant
LESSON 7
❑
Tuesday
August 10
Part 3
Of what was the earthly sanctuary example and shadow?
A SHADOW OF
THE HEAVENLY
"Who serve unto the example and shadow of heavenly
SANCTUARY things, as Moses was admonished of God when he was about
to make the tabernacle: for, See, saith he, that thou make all
things according to the pattern shewed to thee in the mount"
(Heb. 8:5).
Hebrews contains several figures to show the relation be-
tween the Mosaic tabernacle and the heavenly sanctuary. Here
the author refers to it as an example and a shadow.
"The matchless splendor of the earthly tabernacle reflected
to human vision the glories of that heavenly temple where Christ
our forerunner ministers for us before the throne of God. The
abiding place of the King of kings, where thousand thousands
minister unto Him, and ten thousand times ten thousand stand
before Him (Daniel 7:10); that temple, filled with the glory of the
eternal throne, where seraphim, its shining guardians, veil their
faces in adoration, could find, in the most magnificent structure
ever reared by human hands, but a faint reflection of its vastness
and glory. Yet important truths concerning the heavenly
sanctuary and the great work there carried forward for man's
redemption were taught by the earthly sanctuary and its
service."—The
Great Controversy,
p. 414.
In addition to verbal instruction, how was Moses informed
about the construction of the ancient tabernacle? Heb. 8:5.
(Compare Ex. 25:8, 9, 40; Num. 8:4.)
The word translated "pattern" in Exodus 25:9 means literally
"construction," which suggests that Moses was shown a scale
model of the structure he was to build and given verbal ex-
planations concerning it. Following this came the injunction:
"See that you make them after the pattern for them, which is
being shown you on the mountain" (Ex. 25:40, RSV).
"The tabernacle was made according to the commandment
of God. The Lord raised up men and qualified them with more
than natural abilities to perform the most ingenious work.
Neither Moses nor those workmen were left to plan the form and
workmanship of the building. God Himself devised the plan and
gave it to Moses, with particular directions as to its size and
form and the materials to be used, and specified every article of
furniture which was to be in it. He presented before Moses a
miniature model of the heavenly sanctuary and commanded
him to make all things according to the pattern showed him in
the mount. Moses wrote all the directions in a book and read
them to the most influential people."—The
Story of Redemp-
tion,
p. 151.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 8:5.
58
Heavenly Sanctuary and New Covenant
LESSON 7
❑
Wednesday
August 11
Part 4
MEDIATOR OF A
BETTER COVENANT
THINK IT THROUGH
What has Christ obtained and what has He mediated?
"But now hath he obtained a more excellent ministry, by
how much also he is the mediator of a better covenant, which
was established upon better promises" (Heb. 8:6).
"Ministry" is here a term for priestly service. The place where
our Lord's priestly service is performed is the heavenly
sanctuary of which the tabernacle built by Moses was only a
type and shadow (verses 1 and 2). Christ's priestly service "of
the sanctuary, and of the true tabernacle, which the Lord
pitched" (verse 2), surpasses that of the Aaronic priests as a
substance surpasses a shadow, or a reality a type. It is "a more
excellent ministry" because it is effective. Furthermore its
excellency is shown by the new covenant under which its ser-
vice is performed.
Christ is the "mediator" of this "better covenant." He thus
transcends and replaces Moses who was the mediator of the old
covenant. "Mediates," literally, "is a mediator." A mediator is
one who stands in the middle between two parties and brings
them together. He is one whom both parties can trust as, for
example, an umpire or an arbitrator. But the term also came to
have the additional meaning of one who is a guarantor of the
carrying out of an agreement. It is evident that this further
meaning is included when Jesus is called the Mediator of the
new covenant. In chapter 7:22 Jesus is called "the surety of a
better testament." Our Lord mediates the new covenant and
guarantees the salvation it brings, for it includes His vicarious
death.
In what respect is the covenant that Christ mediates better
than the old? Heb. 8:6.
Of the "old covenant" Ellen G. White wrote: "God brought
them to Sinai; He manifested His glory; He gave them His law,
with the promise of great blessings on condition of
obedience."—Patriarchs
and Prophets,
p. 371.
But the " 'new covenant' was established on 'better
promises'—the promise of forgiveness of sins and of the grace
of God to renew the heart and bring it into harmony with the
principles of God's
law."—Patriarchs and Prophets,
p. 372.
"Christ has pledged Himself to be our substitute and surety,
and He neglects no one. He who could not see human beings
exposed to eternal ruin without pouring out His soul unto death
in their behalf, will look with pity and compassion upon every
soul who realizes that he cannot save himself."—Christ's
Ob-
ject Lessons,
p. 157.
FURTHER STUDY
Patriarchs and Prophets,
pp. 370-373.
59
Heavenly Sanctuary and New Covenant
LESSON 7
❑
Thursday
August 12
Part 5
THE FAULT OF
THE FIRST COVENANT
In what respect was the first covenant faulty?
"For if that first covenant had been faultless, then should no
place have been sought for the second. For finding fault with
them, he saith, Behold, the days come, saith the Lord, when I
will make a new covenant with the house of Israel and with the
house of Judah: not according to the covenant that I made
with their fathers in the day when I took them by the hand to
lead them out of the land of Egypt; because they continued not
in my covenant, and I regarded them not, saith the Lord" (Heb.
8:7-9).
There was nothing inherently wrong with the first covenant or
with the promises God made to those who would keep it. God
always requires obedience. As for the people's promise, we
have been told: "This is the pledge that God's people are to
make in these last days."—Ellen G. White Comments,
SDA Bible
Commentary, vol.
1, p. 1103.
"True victory is gained only when the repentant sinner
pledges himself ... to honor God in every word, every business
transaction, every act of his life."—Ellen G. White,
Youth's
Instructor,
Jan. 17, 1911.
What, then, was the fault of the first covenant? The fault was
not with the promises, but with the promisers—the people. They
failed to recognize their own inability to keep the pledges they
were making.
"Living in the midst of idolatry and corruption, they had no
true conception of the holiness of God, of the exceeding sin-
fulness of their own hearts, their utter inability, in themselves, to
render obedience to God's law, and their need of a Saviour. All
this they must be taught. . . .
"The people did not realize the sinfulness of their own hearts,
and that without Christ it was impossible for them to keep God's
law; and they readily entered into covenant with God. Feeling
that they were able to establish their own righteousness, they
declared, 'All that the Lord hath said will we do, and be obe-
dient.'
"—Patriarchs and Prophets,
pp. 371, 372.
Even before they left Sinai, they erected the golden calf while
awaiting the return of Moses with the tables of the Decalogue.
The epistle quotes from Jeremiah 31:31, 32 in showing the need
for a better covenant.
FURTHER STUDY
Selected Messages,
bk. 1, "Bearing the Divine Credentials,"
pp. 363, 364;
SDA Bible Commentary,
on Heb. 8:7-9.
60
Heavenly Sanctuary and New Covenant
LESSON 7
❑
Friday
August 13
Part 6
What promises does God make under the new covenant?
PROMISES OF
THE NEW COVENANT
"For this is the covenant that I will make with the house of
Israel after those days, saith the Lord; I will put my laws into
their mind, and write them in their hearts: and I will be to them
a God, and they shall be to me a people. . . . For I will be
merciful to their unrighteousness, and their sins and their
iniquities will I remember no more" (Heb. 8:10-12).
The new covenant embodies three promises of God: 1. "I will
put my laws into their mind, and write them in their hearts." This
means more than committing them to memory. Memorization
does not necessarily include conformity of life to what is
memorized. In the Bible the heart is the center of the whole
inner being of man—the feelings, understanding, thought,
reflection, will, and the religious and moral life. To.have God's
laws written on the heart denotes a change in this inner center
of being. Ezekiel described it as the gift of a new heart of flesh
and a new spirit, "that they may walk in my statutes, and keep
mine ordinances, and do them" (Eze. 11:20). God says, "I will
put my spirit within you, and cause you to walk in my statutes,
and ye shall keep my judgments" (Eze. 36:27).
2.
A direct, personal knowledge of God. "And I will be to them
a God, and they shall be to me a people.... All shall know me,
from the least to the greatest" (Heb. 8:10, 11). This means that
there will be a direct access to God, without the need of human
mediators such as the Aaronic priests.
3.
God promises to forgive and forget their sins. It is thus a
covenant of grace promising pardon, full and free.
What does the very fact that God speaks of a new covenant
imply concerning the old? Heb. 8:13.
THINK IT THROUGH
"All true obedience comes from the heart. It was heart work
with Christ. And if we consent, He will so identify Himself with
our thoughts and aims, so blend our hearts and minds into
conformity to His will, that when obeying Him we shall be but
carrying out our own impulses. The will, refined and sanctified,
will find its highest delight in doing His service. When we know
God as it is our privilege to know Him, our life will be a life of
continual obedience. Through an appreciation of the character
of Christ, through communion with God, sin will become hate-
ful to us."—The
Desire of Ages,
p. 668.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 8:10-13.
61
"But Christ being come an
high priest of good things to
come, by a greater and more
perfect tabernacle, not made
with hands, that is to say, not of
this building; neither by the
blood of goats and calves, but by
his own blood he entered in
once into the holy place, having
obtained eternal redemption for
us" (Heb. 9:11, 12).
Christ's High-priestly Service
LESSON 8
❑
Sunday
August 15
Part 1
TABERNACLE AND
FURNITURE
What does Hebrews say that the first covenant had?
"Then verily the first covenant had also ordinances of di-
vine service, and a worldly sanctuary. For there was a
tabernacle made; the first, wherein was the candlestick, and
the table, and the shewbread; which is called the sanctuary"
(Heb. 9:1, 2).
To assert that even the first covenant had regulations for
worship and a sanctuary is to imply that the second or new
covenant likewise has them. The ancient tabernacle is here
designated as an earthly as opposed to a heavenly sanctuary. It
partook of the nature of the world, which in itself implies its
transitory nature. It consisted of two parts: the first called the
holy place, and the second the holy of holies. Inasmuch as the
first apartment was used every day in the year, while the second
was used only on the Day of Atonement, they are practically
regarded as separate institutions.
Two articles of furniture are mentioned as located in the first
apartment. On the south was the golden lampstand, or
menorah, which "consisted of an upright shaft, from each side
of which three branches extended upward, in pairs .. , to the
same level."—SDA
Bible Commentary,
on Ex. 25:31. On the
north side stood the table with "the bread of the Presence"
(Heb. 9:2, RSV).
What articles of furniture belonged to the holy of holies?
Describe the second article and its contents. Heb. 9:3-5.
The apartment behind the second veil was called "the Holy of
Holies" (RSV) because God was regarded as enthroned there
on or above the cherubim. (See 1 Sam. 4:4; 2 Sam. 6:2; 2 Kings
19:15; Ps. 80: 1; 99:1.) Above the mercy seat, between the two
cherubims, God revealed Himself to Moses (Ex. 25:22; Num.
7:89). The ark primarily contained the tables of the covenant on
which the Ten Commandments were written. (See Ex. 25:16;
32:15, 16; 34:28, 29: Deut. 9:9, 10; 10:1-5.)
It is to be noted that Hebrews associates the altar of incense
with the holy of holies. Actually it was located in the first
apartment before the veil (Ex. 30:6; 40:5). But because of its
close association with the second apartment in the tabernacle
ritual, it is mentioned with it: "The Altar of incense bore the
same relation to the Holy of Holies as the Altar of burnt offering
to the Holy place. It furnished in some sense the means of
approach to it."—B. J. Westcott,
The Epistle to the Hebrews,
p.
247. (Compare 1 Kings 6:22.)
FURTHER STUDY
SDA Bible Commentary,
on Heb. 9:1-5.
64
Christ's High-priestly Service
LESSON 8
❑
Wednesday
August 18
Part 4
"Therefore he is the mediator of a new covenant, so that
INAUGURATOR OF those who are called may receive the promised eternal in-
A NEW COVENANT heritance, since a death has occurred which redeems them
from the transgressions under the first covenant" (Heb. 9:15,
RSV).
"Therefore," that is, because Christ's sacrificial death
removed sin and leads to serving God, Jesus is the inaugurator
and guarantor of a new covenant. He provides the very elements
promised by the covenant. Jesus indicated that this new cov-
enant was to be based on His death, for at the Last Supper He
said concerning the wine, "this is my blood of the covenant,
which is poured out for many for the forgiveness of sins" (Matt.
26:28, RSV).
When only does a will or testament become effective? Heb.
9:16, 17.
The Greek word for "covenant" can also be used for a will,
and in Hebrews 9:16,17 a play is made on the double meaning of
the term. A will, as distinguished from a covenant, does not take
effect until the death of the one who made it. In this respect the
new covenant is like a will, for its provisions are based on the
death of Christ. On no other basis could grace and forgiveness
be extended to the guilty.
How was the first covenant inaugurated? Heb. 9:18-20; Ex.
24:3-8.
A covenant is based on promises. God promised to make
Israel His special people, "a kingdom of priests, and an holy
nation" (Ex. 19:6). In response to God's proposed covenant
Israel promised to be loyal and obedient to God (Ex. 19:7, 8;
24:3, 7). Hebrews gives the detail not mentioned in Exodus that
the blood was sprinkled on the book and on the people along
with the statement, "This is the blood of the covenant which
God commanded you" (Heb. 9:20, RSV). The vessels of the
earthly sanctuary were also dedicated with blood (verse 21). The
general principle is then laid down: "Without the shedding of
blood there is no forgiveness of sins" (verse 22, RSV).
THINK IT THROUGH
"The atonement of Christ sealed forever the everlasting
covenant of grace. It was the fulfilling of every condition upon
which God suspended the free communication of grace to the
human family. Every barrier was then broken down which in-
tercepted the freest exercise of grace, mercy, peace, and love to
the most guilty of Adam's race."—Ellen G. White Comments,
SDA Bible Commentary, vol.
7, p. 933.
FURTHER STUDY
SDA Bible Commentary, vol.
7, pp. 932, 933.
67
LESSON 9 August 22-28
a shadow of
good
income, and not the very
image
thingy,'can never with
sacrifices which they offered
yea
r by re
,,,
a4ACcintinually make the
corners thereUnto perfect."'
".Bpfthis
man, after he had offered
one sacrifice for sins for ever, sat down
on the right hand of God.... For by
one offering he hath perfected for
.
•
ever them that are sanctified" (Heb.
•
•
10:1, 12-14).
those
The Faith of the Patriarchs
LESSON 10
❑
Thursday
September 2
Part 5
"By faith Abraham, when he was tried, offered up Isaac; and
THE TESTING OF he that had received the promises offered up his only begot-
ABRAHAM'S FAITH ten son ... : accounting that God was able to raise him up,
even from the dead; from whence also he received him in a
figure" (Heb. 11:17-19).
No more severe test could ever come to a man than the one
given Abraham as described in Genesis 22. We may well wonder
why God should bring such torture of soul to the patriarch in
order to test him. Certainly the purpose of it was not to obtain
information regarding his ability to endure, for God can read the
heart, and He knew what Abraham would do. Why then the test?
Abraham's faith needed to be perfected that it might serve as
the great example to all succeeding generations. His inspiring
example of undeviating obedience and trust teaches the great
lesson of confidence in God and His requirements, no matter
how close and cutting they may be.
But there is a deeper reason. God desired to impress upon
Abraham and the whole universe the reality of the gospel.
Through this terrible experience something of the greatness of
the sacrifice of God in giving His only Son to redeem sinners
was revealed. As Abraham in his trust and obedience did not
withhold his son, his only son (Gen. 22:12, 16), so God "did not
spare his own Son but gave him up for us all" (Rom. 8:32, RSV).
What made the binding of Isaac on the altar so difficult?
How did Abraham expect God to solve the problem? Heb.
11:18, 19.
Isaac was not only Abraham's son, but he was the son through
whom the promises made were to be realized. He was therefore
irreplaceable. Abraham trusted in God's ability to find a way out
of this dilemma. He believed in God's ability to raise Isaac from
the dead. This faith he revealed to the two young servants who
were not to witness the scene: "Abide ye here with the ass; and I
and the lad will go yonder and worship, and come again to you"
(Gen. 22:5). Abraham and Isaac would both return! He con-
sidered "that God was able" if need be to resurrect him to life.
Figuratively speaking he did receive Isaac back from death. "So
far as Abraham was concerned, his son Isaac was dead. And
when God halted the test and restored Isaac to his father, it was
even as if Isaac had indeed returned from death."—SDA
Bible
Commentary,
on Heb. 11:19.
In all of this Isaac was a figure of the Son of God. But when
Jesus went from Gethsemane to Golgotha, there was no voice
to cry, "It is enough." "He who did not spare his own Son but
gave him up for us all, will he not also give us all things with
him?" (Rom. 8:32, RSV).
FURTHER STUDY
Patriarchs and Prophets,
pp. 145-155.
84
r s
f Fait
In the introduction of last week's
lesson emphasis was given to the
forward-looking aspect of faith,
illustrated in the lives of the heroes of
faith of Hebrews 11. It was faith that
enabled them to grasp the reality of a
new age beyond the present. But in
addition to helping a Christian look
beyond the present to the glories of
the hereafter, faith also makes real to
him the present unseen realm of God
and spiritual realities. In addition to
the forward look, faith brings an
upward look, a belief in a world above.
The secret of Moses' devotion and
perseverance was his lifelong vision of
God. He regarded the invisible order
as the real and the permanent one. He
endured "as seeing him who is
invisible."
Faith is the faculty that perceives the
reality of the invisible order, but it also
enables one to make that order the
primary object of life. Faith is "the
conviction of things not seen" (RSV).
God is not an object to be seen by
physical eyes. He is "the King eternal,
immortal, invisible, the only wise
God" (1 Tim. 1:17). He "dwells in
unapproachable light, whom no man
has ever seen or can see" (1 Tim. 6:16,
RSV). But to please God we must
believe not only that He exists, but that
"he is a rewarder of them that
diligently-seek Llim" (Heb. 11:6). The
Great Unseen is visible to the eye of
faith.
Enoch, the great antediluvian man
of faith, walked with God. "The men
of that generation mocked the folly of
him who sought not to gather gold or
silver, or to build up possessions here.
But Enoch's heart was upon eternal
treasures. He had looked upon the
celestial city. He had seen the King in
His glory in the midst of Zion. The
greater the existing iniquity, the more
earnest was his longing for the home
of God. While still on earth, he dwelt
by faith in the realms of
light."—Gospel
Workers,
p. 53.
He who through faith can catch a
glimpse of the unseen will not
consider the visible. world of human
experience as the world of ultimate
values. Faith enables him to estimate
at their true value things seen and
unseen.
The unseen realm of spiritual
realities is also a source of
encouragement and help in times of
crisis. This is beautifully illustrated in
the story of Elisha and his servant. The
king of Syria sent an army with horses
and chariots to surround Dothan and
take the prophet captive. The
prophet's servant was terrified and
exclaimed, "Alas, my master! how
shall we do?" Elisha reassured him
with the words, "Fear not: for they
that be with us are more than they that
be with them." Then Elisha prayed that
his young servant's eyes might be
opened to seeJhisonseen realm. As
the result "he saw: and, behold, the
mountain was full of horses and
chariots of fire round about Elisha"
(2 Kings 6:15-17).
"These things were not written
merely that we might read and
wonder, but that the same faith which
wrought in God's servants of old
might work in us. In no less marked a
manner than He wrought then will He
work now wherever there are hearts of
faith to be channels of His
power."—Education,
p. 256.
LESSON OUTLINE
1.
Faith in Moses' Early Life
(Heb. 11:24-26)
2.
The Secret of Moses' Faith
(Heb. 11:27, 28)
3.
The Faith of Israel (Heb.
11:29, 30)
4.
A Great Cloud of Witnesses
(Heb. 11:32, 33)
5.
The Sufferings of the
Faithful (Heb. 11:35, 36)
6.
Jesus, the Supreme Example
(Heb. 12:1, 2)
Heroes of Faith
LESSON 11
❑
Sunday
September 5
Part 1
"By faith Moses, when he was come to years, refused to be
FAITH IH MOSES' called the son of Pharaoh's daughter; choosing rather to suf-
EARLY LIFE fer affliction with the people of God, than to enjoy the plea-
sures of sin for a season; esteeming the reproach of Christ
greater riches than the treasures in Egypt: for he had respect
unto the recompence of the reward" (Heb. 11:24-26).
After referring to the faith of the patriarchs—Abraham, Isaac,
Jacob, Joseph—the epistle turns to Moses and the Exodus. Five
acts of faith are presented from this period.
What did their faith lead the parents of Moses to do? Heb.
11:23; Acts 7:17-22; Ex. 2:1-10.
Amram and Jochebed were godly parents who believed that
the time of Israel's deliverance from Egyptian slavery was near.
When they saw their "goodly child," they believed that God had
a future for him and determined to spare his life. They therefore
defied the edict of Pharaoh and kept the baby in their home for
three months. Then they exposed him in a way which they
believed would result in his rescue. Their faith was rewarded,
and Moses became a man of destiny, due largely to the godly
home in which he spent the first twelve years of his life.
What momentous decision did Moses make when he was of
age? Heb. 11:24-26.
"In the schools of Egypt, Moses received the highest civil and
military training. Of great personal attractions, noble in form
and stature, of cultivated mind and princely bearing, and
renowned as a military leader, he became the nation's pride....
Egypt at this time being still the most powerful and most highly
civilized of nations, Moses, as its prospective sovereign, was
heir to the highest honors this world could bestow. But his was a
nobler choice. For the honor of God and the deliverance of His
downtrodden people, Moses sacrificed the honors of
Egypt."—Education,
p. 62.
He renounced his right to the throne of Egypt because.he
regarded suffering reproach for God's cause as a greater
privilege than all the wealth and power of being a Pharaoh. "He
counted it so because it was so. . . .
"Instead of linking himself with the greatness of Egypt, he
chose to bind up his life with God's purpose. Instead of giving
laws to Egypt, he by divine direction enacted laws for the world.
"The greatness of Egypt is in the dust. Its power and civiliza-
tion have passed away. But the work of Moses can never
perish."—Education,
pp. 68, 69.
FURTHER STUDY
Patriarchs and Prophets,
pp. 242-246.
88
Heroes of Faith
LESSON 11
❑
Monday
September 6
Part 2
"By faith he forsook Egypt, not fearing the wrath of the king:
THE SECRET OF for he endured, as seeing him who is invisible. Through faith
MOSES' FAITH he kept the passover, and the sprinkling of blood, lest he that
destroyed the firstborn should touch them" (Heb. 11:27, 28).
Was the departure of Moses from Egypt here referred to as the
Exodus, or Moses' flight to Midian? Commentators differ. The
natural order of events would favor the latter. However, that
flight is difficult to harmonize with the phrase, "not fearing the
wrath of the king."
F. F. Bruce explains: "Our author, who follows the biblical
record so closely, certainly does not intend to contradict it, but
rather to interpret it.... He was afraid, admittedly, but that was
not why he left Egypt; his leaving Egypt was an act of faith."—
The Epistle to the Hebrews. The New International Commentary
on the New Testament,
pp. 321, 322.
What was the secret of Moses' faith and perseverance?
Verse 27.
The strength and stay of Moses' life was his sense of the
personal presence of God.
"To Moses faith was no guesswork; it was a reality. He be-
lieved that God ruled his life in particular; and in all its details he
acknowledged
Him."—Education,
p. 63.
"The faith of Moses led him to look at the things which are
unseen, which are eternal."—Testimonies, vol. 4, p. 345.
What feast was an expression of the faith of Moses and the
Hebrews? Verse 28.
The author of the epistle does not dwell on the call of Moses to
deliver Israel, or on the controversy he had with Pharaoh in-
volving the plagues. But he speaks of the night when Israel's
faith found expression in the sprinkling of blood on the
doorposts which turned aside the angel of death. The promise
was, "The Lord will pass through to slay the Egyptians; and
when he sees the blood on the lintel and on the two doorposts,
the Lord will pass over the door, and will not allow the destroyer
to enter your houses to slay you" (Ex. 12:23, RSV). God Himself
stood guard to keep the destroyer from entering homes where
faith was manifested in obedience. God, through Moses, in-
stituted the Passover as a perpetual memorial of that night of
deliverance. "In commemoration of this great deliverance a
feast was to be observed yearly by the people of Israel in all
future generations."—Patriarchs
and Prophets,
p. 274.
FURTHER STUDY
Patriarchs and Prophets,
pp. 273-280.
89
Heroes of Faith
LESSON 11
❑
Tuesday
September 7
Part 3
THE FAITH
OF ISRAEL
"By faith they passed through the Red sea as by dry land:
which the Egyptians assaying to do were drowned. By faith
the walls of Jericho fell down, after they were compassed
about seven days" (Heb. 11:29, 30).
The miraculous crossing of the Red Sea (Exodus 14) reveals
not only the faith of Moses, but the faith he was able to inspire in
the people. They were at first terrified by the sight of the Egyp-
tian military forces behind them and the seemingly impassable
sea before them, and gave vent to murmuring. But Moses
calmed and reassured them with the words: "Fear ye not, stand
still, and see the salvation of the Lord, which he will shew to you
to day: for the Egyptians whom you have seen to day, ye shall
see them no more for ever again. The Lord shall fight for you,
and ye shall hold your peace" (Ex. 14:13, 14). By accepting this
promise at face value they saw "their path opened through the
waters and their enemies overwhelmed in the moment of ex-
pected triumph. Jehovah alone had brought them deliverance,
and to Him their hearts were turned in gratitude and faith."—
Patriarchs and Prophets,
p. 288.
In what way was the city of Jericho captured 40 years later?
Heb. 11:30; Joshua 6:1-21.
Joshua, the new leader of Israel, took the promise of God at
His word: "See, I have given into thine hand Jericho" (Joshua
6:2). He showed his faith by following to the letter the in-
structions God gave for its capture. Though the people had not
heard the promise of the city's fall directly from the "captain of
the Lord's host" as had Joshua, they nevertheless grasped it by
faith and followed Joshua's orders explicitly. They did this, even
though it appeared to be a strange method of capturing a
fortified city.
"The very plan of continuing this ceremony through so long a
time prior to the final overthrow of the walls afforded opportu-
nity for the development of faith among the Israelites. It was to
be impressed upon their minds that their strength was not in the
wisdom of man, nor in his might, but only in the God of their
salvation."—Patriarchs and Prophets,
p. 493.
Who was spared in the destruction of the city? Why? Heb.
11:31; Joshua 6:22-25.
Rahab's faith in the God of Israel is revealed by her statement
to the spies: "The Lord your God, he is God in heaven above,
and in earth beneath" (Joshua 2:11). It was this faith which led
her to hide the spies and later to save her household by tying the
scarlet cord in the window of her home.
FURTHER STUDY
Patriarchs and Prophets,
pp. 281-290, 487-493.
90
Heroes of Faith
LESSON 11
El Thursday
September 9
Part 5
"Women received their dead raised to life again: and others
THE SUFFERINGS were tortured, not accepting deliverance; that they might
OF THE FAITHFUL obtain a better resurrection: and others had trial of cruel
mockings and scourgings, yea, moreover of bonds and im-
prisonment" (Heb. 11:35,
36).
Through the prophet Elijah's prayer of faith the son of the
poor widow of Zarephath was restored to life (1 Kings 17:17-24).
Similarly the son of the wealthy woman of Shunem was raised
by Elisha (2 Kings 4:18-37). But faith in God did not bring to
God's servants a guarantee of immunity from trials. Rather it
enabled them to endure suffering and torture for the truth's
sake. The Greek verb rendered "torture" in verse 35 means to be
beaten to death after being stretched on the rack. There were
noble martyrs in the Old Testament period• and those who
suffered for their faith. The sons raised to life by Elijah and
Elisha were merely called forth to a temporal life, but the mar-
tyrs who gave their lives rather than surrender their faith looked
forward to "a better resurrection," the life of the age to come.
What persecution did heroes of faith endure? Heb. 11:36-38.
The prophets stand out among those who suffered perse-
cution. Verse 35 could well be illustrated by the experience of
Jeremiah who was beaten (Jer. 20:2; 37:15), imprisoned (Jer.
,
37:15), and cast into a dungeon (Jer. 38:6), and who exclaimed,
"I have become a laughingstock all the day; everyone mocks
me" (Jer. 20:7, RSV). More than one prophet was stoned,
among them the priest-prophet Zechariah (2 Chron. 24:20, 21;
Luke 11:51), and Jeremiah, according to tradition, by the Jews
in Egypt. Isaiah, says tradition, was placed in a hollow log and
sawed in two during the reign of Manasseh. Not all "escaped the
edge of the sword," for many were slain by the sword of Jezebel
(1 Kings 19:10). Uriah in the days of Jeremiah was extradited
from Egypt byJehoiakim "who slew him with the sword and cast
his dead body into the burial place of the common people" (Jer.
26:23, RSV). Apparently Elijah and Elisha were among those
who "wandered about in sheepskins and goatskins; being
destitute, afflicted, tormented." God's great heroes "were
treated as though not deserving to live in this world, whereas
really the world was not worthy of their presence."—Charles R.
Erdman,
The Epistle to the Hebrews
(Phila.: The Westminster
Press, 1934), p. 121.
The lesson to the Hebrews is clear: When God's people suffer
persecution, they are in good company. "In all ages God's
appointed witnesses have exposed themselves to reproach and
persecution for the truth's sake."—The
Acts of the Apostles,
p.
575.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 11:35-38.
92
Heroes of Faith
LESSON 11
❑
Friday
September 10
Part 6
JESUS, THE
SUPREME EXAMPLE
THINK IT THROUGH
"Wherefore seeing we also are compassed about with so
great a cloud of witnesses, let us lay aside every weight, and
the sin which doth so easily beset us, and let us run with
patience the race that is set before us, looking unto Jesus the
author and finisher of our faith; who for the joy that was set
before him endured the cross, despising the shame, and is set
down at the right hand of the throne of God" (Heb. 12:1, 2).
The author now draws his conclusion from the experiences of
past heroes. They have not yet received the promised inheri-
tance (Heb. 11:39, 40). "In His infinite wisdom He [God] or-
dained that the faithful of all ages should enter upon the eternal
inheritance together."—SDA
Bible Commentary,
on Heb. 11:40.
The witnesses who surround us are the faithful of the past—
"those who have breasted the evils and difficulties in their way,
and who in the name of the Lord have braced themselves
successfully against the opposing forces of evil."—Ellen G.
White Comments,
SDA Bible Commentary, vol.
7, p. 934. They
are "witnesses" not in the sense of spectators, but as those who
have testified of the power of faith and of God's trustworthiness.
The example of an athletic race indicates the kind of effort
and discipline the Christian life demands. All such superfluous
weights and shackles as evil habits and sinful practices must be
cast aside if the Christian runner is to win in the race of life.
Upon whom must the eye of the runner be fixed? Heb. 12:2.
Jesus is set forth "as the one who has blazed the trail of faith
and as the one who Himself ran the race of faith to its triumphant
finish."—F. F. Bruce,
The Epistle to the Hebrews. The New
International Commentary on the New Testament,
p. 351.
He is not only the pioneer of our faith, but the one in whom
faith reached its perfection. Jesus' whole life was one of un-
questioning trust and obedience to the Father's will. He carried
that obedience to the point of dying on the cross (Phil. 2:8).
Crucifixion was the most terrible, the most degrading form of
execution known to the Romans. It was reserved for the worst
criminals and revolting slaves. Cicero said of it, "Let the very
mention of the cross be far removed not only from a Roman
citizen's body, but from his mind, his eyes, his ears." But our
Lord ignored its shame. He conquered and is now "seated at the
right hand of the throne of God" (RSV).
"It is the work of faith to rest in God in the darkest hour, to feel,
however sorely tried and tempest-tossed, that our Father is at
the helm. The eye of faith alone can look beyond the things of
time to estimate aright the worth of the eternal riches."—The
Acts of the Apostles,
pp. 575, 576.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 12:1, 2.
93
"See that ye refuse not him that
spealceth. For if they escaped not
who refusedhim that 4)ake'on
earth, much.m_pre shall.ppt.we
escape, if we turn away from him
that speaketh from heaven: whose
voice then shook the earth: but
now.he hath promised, saying, Yet
once morel shake not the earth.
only, but also heaven":(1-leb. 12:25,
26).
Exhortations and Warnings
LESSON 12
❑
Sunday
September 12
Part 1
"For consider him that endured such contradiction of sin-
THE PRINCE ners against himself, lest ye be wearied and faint in your
OF SUFFERERS minds. Ye have not yet resisted unto blood, striving against
sin" (Heb. 12:3, 4).
With the insight of a faithful shepherd the author seeks to
prepare his flock for possible future persecution and mar-
tyrdom. They had already been exposed to affliction (Heb.
10:32, 33). Were they tempted to lose heart and wonder whether
they were not having more than their share of suffering? Then
let them consider what their Lord had endured to bring them
such a great salvation. How could the noblest and best the
world has ever seen suffer such dreadful hostility from the very
men He came to save?
"He who came to redeem the lost world was opposed by the
united forces of the adversaries of God and man. In an unpitying
confederacy, evil men and angels arrayed themselves against
the Prince of Peace. Though His every word and act breathed of
divine compassion, His unlikeness to the world provoked the
bitterest hostility. Because He would give no license for the
exercise of the evil passions of our nature, He aroused the
fiercest opposition and
enmity."—Thoughts From the Mount of
Blessing,
p. 29. As a sufferer, as in every other way, our Lord has
left us an example. "When he was reviled, he did not revile in
return; when he suffered, he did not threaten; but he trusted to
him who judges justly" (1 Peter 2:23, RSV).
What sacrifice had the Christian community to whom the
epistle is addressed not yet been called upon to make? Heb.
12:4.
Christ's life of sorrow and suffering had ended in the shame-
ful death of the cross. Many of the heroes of faith mentioned in
chapter 11 had been martyred. But the Hebrews had thus far
been spared martyrdom.
THINK IT THROUGH
"Reproach and persecution have separated many f rdm
earthly friends, but never from the love of Christ. Never is the
tempest-tried soul more dearly loved by His Saviour than when
he is suffering reproach for the truth's sake.. . . When for the
truth's sake the believer stands at the bar of earthly tribunals,
Christ stands by his side. When he is confined within prison
walls, Christ manifests Himself to him and cheers his heart with '
His love. When he suffers death for Christ's sake, the Saviour
says to him, They may kill the body, but they cannot hurt the
soul."—The
Acts of the Apostles,
p. 85.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 12:3, 4.
96
Exhortations and Warnings
LESSON 12
❑
Wednesday
September 15
Part 4
"For ye are not come unto the mount that might be touched,
THE TERRORS and that burned with fire, nor unto blackness, and darkness,
AT SINAI and tempest, and the sound of a trumpet, and the voice of
words; which voice they that heard intreated that the word
should not be spoken to them any more" (Heb. 12:18, 19).
These words are reminiscent of the descriptions of the ter-
rifying manifestation of God at Sinai given in Exodus 19:11-13,
16,18, 19; 20:18-20; Deuteronomy 4:11; 5:22. Note also in Psalm
68:8 the natural phenomena that accompanied God's presence.
Seven elements in this awe-inspiring description set forth the
majesty, the unapproachability, and the terror of God: (1) "That
might be touched" refers to Mount Sinai. "And ye came near
and stood under the mountain" (Deut. 4:11). (2) "Burned with
fire," represents the unapproachable sanctity and overpower-
ing glory of the Lord. (3) Blackness and (4) darkness add to the
mystery of the divine presence, as does (5) the tempest. Then
came the audible manifestations: (6) the trumpet blast, and (7)
the voice: God speaking out of the midst of the fire.
"Never since man was created had there been witnessed such
a manifestation of divine power as when the law was proclaimed
from Sinai. 'The earth shook, the heavens also dropped at the
presence of God: even Sinai itself was moved at the presence of
God, the God of Israel.' Psalm 68:8. Amid the most terrific
convulsions of nature the voice of God, like a trumpet, was
heard from the cloud. The mountain was shaken from base to
summit, and the hosts of Israel, pale and trembling with terror,
lay upon their faces upon the
earth."—Patriarchs and Prophets,
p. 340.
How did these terrifying manifestations affect the Israel-
ites? Moses? Heb. 12:20, 21. (Compare Ex. 19:12, 13; Deut.
9:19.)
"God purposed to make the occasion of speaking His law a
scene of awful grandeur, in keeping with its exalted character.
The people were to
be
impressed that everything connected
with the service of God must be regarded with the greatest
reverence."—Patriarchs
and Prophets,
p. 303.
"The people of Israel were overwhelmed with terror. The
awful power of God's utterances seemed more than their
trembling hearts could bear. For as God's rule of right was
presented before them, they realized as never before the of-
fensive character of sin, and their own guilt in the sight of the
holy God. They shrank away from the mountain in fear and awe.
The multitude cried out to Moses, 'Speak thou with us, and we
will hear: but let not God speak with us,- lest we die.'
"—
Patriarchs and Prophets,
pp. 309, 310.
FURTHER STUDY
Patriarchs and Prophets,
pp. 303-305, 339-341.
99
"Now the God of peace, that brought again from the dead our Lord Jesus, that
treat shepherd of the sheep, through the blood of the everlasting covenant,
make you perfect in every good work to do his will, working in you that which is
mellpleasing in his sight, through Jesus Christ; to whom be glory for ever and
ever. Amen" (Heb. 13:20, 21).
Hebrews closes in a manner
comparable to other New Testament
epistles, with a series of ethical and
practical injunctions, a formal
benediction, personal notes, and a
final, brief benediction. (Compare the
endings of First and Second
Thessalonians, Galatians, Romans,
and First Peter.) The pastoral
imperatives and exhortations cover a
wide range of subjects such as
brotherly love, hospitality,
helpfulness to prisoners and the
persecuted, chastity, freedom from
greed, and contentment. In several
cases the imperatives are reinforced
by a reason: "Do not neglect to show
hospitality to strangers, for thereby
some have entertained angels
unawares" (verse 2, RSV). "Remember
... those who are ill-treated, since you
also are in the body" (verse 3, RSV).
"Let the marriage bed be undefiled;
for God will judge the immoral and
adulterous" (verse 4, RSV). "Be
content with what you have; for he has
said, 'I will never fail you nor forsake
you' " (verse 5, RSV).
These moral and social injunctions
are followed by an admonition to keep
in memory their past spiritual leaders
who proclaimed to them the gospel.
The readers of the epistle are urged to
consider the course of the lives of
these spiritual giants and to imitate
their faith. Great as these leaders
were, they died, and are no longer
available for guidance. But there is a
greater spiritual leader who is not
subject to death, and who is always
available: "Jesus Christ the same
yesterday, and to day, and for ever"
(verse 8). "He ever liveth to make
intercession for them" (Heb. 7:25),
and as their Intercessor He is able to
sympathize with their weaknesses
because in every respect He was
tempted as they are (Heb. 4:15).
The author then warns against
"diverse and strange doctrines" (Heb.
13:9, RSV) which evidently had
something to do with rules about
food. Since they are "diverse and
strange," they must not have been
derived from the Old Testament. He
C
oes on to speak of acceptable
hristian sacrifices. Our Lord suffered
without the gate of Jerusalem, and
Jewish Christians are urged to bear
abuse for Him "without the camp,"
that is, outside Judaism. The kind of
sacrifices that are acceptable are
sacrifices of praise to God, and the
sacrifice of doing good and sharing
one's possessions.
The readers are then admonished to
submit to their present leaders who
arewatching over thei
r
souls. They are
urged to pray for the apostle
particularly that he may be restored to
them. Then follows an impressive and
stately benediction, which, apart from
some personal notes, brings the
epistle to a close. The personal notes
consist of an appeal to listen
attentively to the message of the
epistle, followed by news regarding
Timothy, and greetings. The great
epistle closes with the final brief
benediction: "Grace be with you all.
Amen."
LESSON OUTLINE
1.
Five Christian Virtues (Heb.
13:1-3)
2.
The Leaders and the Leader
(Heb. 13:7, 8)
3.
Going With Jesus "Outside
the Camp" (Heb. 13:10-12)
4.
Acceptable Christian
Sacrifices (Heb. 13:15, 16)
5.
Prayer and Doxology (Heb.
13:20, 21)
6.
Personal Notes (Heb.
13:22-25)
Final Injunctions
LESSON 13
❑
Sunday
September 19
Part 1
"Let brotherly love continue. Be not forgetful to entertain
FIVE CHRISTIAN strangers: for thereby some have entertained angels un-
VIRTUES awares. Remember them that are in bonds, as bound with
them; and them which suffer adversity, as being yourselves
also in the body" (Heb. 13:1-3).
The closing chapter of Hebrews begins with a series of
admonitions which show an awareness of the ethical impli-
cations of Christian doctrines. Verses 1 through 3 contain
exhortations to brotherly love, hospitality, and helpfulness to
those in need. One of the social hallmarks of early Christians
was their love for one another as Jesus declared it would be
(John 13:35). Like the epistles to the Romans (12:10) and
Thessalonians (1 Thess. 4:9, 10), this epistle urges that solici-
tous care and consideration for the welfare of other Christians
be continued.
By practicing hospitality, whom have some unconsciously
entertained? Heb. 13:2.
Hospitality is especially to be shown to Christian brethren
(Rom. 12:13; 16:1, 2; 1 Peter 4:9). Ancient inns were notoriously
filthy and infested with prostitutes and bandits. Hence the
practice of hospitality was urgent. Among Old Testament
characters who unconsciously entertained angels one thinks of
Abraham (Gen. 18:1-8); Lot (Gen. 19:1-3); Gideon (Judges
6:11-20); and Manoah (Judges 13:1-4, 9-21).
Christians are also admonished to have a sympathetic care
for their brethren who are in prison or who suffer ill treatment.
These were often dependent upon friends for the bare neces-
sities of life.
How is marriage to be treated? How will God deal with those
who violate its vows? Heb. 13:4.
In the original, the verbs in the first two clauses are not
expressed, but are left for the reader to supply. It is possible to
read them as simple statements or as imperatives. Most likely
they are admonitions— "Let marriage be held in honor ... , let
the marriage bed be undefiled"—to safeguard the sanctity of
marriage. Such counsel is much needed today.
The final Christian virtue mentioned in this section is con-
tentment (verse 5). Life is to be kept free from coveteousness—
selfishness. (See
Counsels on Stewardship,
p. 223.) The ad-
monition is enforced by the promises of Joshua 1:5: "I will not
fail thee, nor forsake thee." (Compare Deut. 31:6, 8. See also Ps.
118:6.) These are indeed precious promises which should help
us to be content with what we have.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 13:1-4.
104
Final Injunctions
LESSON 13
❑
Monday
September 20
Part 2
"Remember them which have the rule over you, who have
THE LEADERS spoken unto you the word of God: whose faith follow, con-
AND THE LEADER sidering the end of their conversation. Jesus Christ the same
yesterday, and to day, and for ever" (Heb. 13:7, 8).
This is the first of three references to Christian leaders in this
chapter. In verses 17 and 24 the reference is to leaders of the
time of the writing of the epistle; but this one evidently speaks of
previous leaders who have died. It was through the instru-
mentality of these spiritual leaders that the original readers of
this epistle received the good news of the gospel. There are
allusions to them in chapter 2, verse 3, and chapter 4, verse 2.
The readers are admonished to consider the outcome of the
lives of these godly men and to imitate their faith. "The whole
course of their lives, from start to finish, now lies before their
disciples and followers for review and imitation."—F.
F.
Bruce,
The Epistle to the Hebrews. The New International Commentary
on the New Testament,
p. 395.
These past leaders are no longer available for counsel and
guidance. They have laid down their lives and exist now only in
memory. By contrast there is a greater leader who is always
available, and who is the supreme example of faithfulness and
constancy. "Jesus Christ the same yesterday, and to day, and
for ever." He is the great High Priest over the household of faith.
The unswerving loyalty and steadfastness of their leader,
Jesus Christ, should keep them from being led astray by "divers
and strange doctrines" at variance with the basic gospel
message. The teaching referred to is difficult to identify, but it
concerned rules and practices about food "which have not
benefited their adherents" (Heb. 13:9, RSV). These could not be
the Jewish laws concerning clean and unclean foods. The laws
on food could hardly be described as diverse and strange, for
they were consistent and well known. These "strange doc-
trines" may possibly belong to some ascetic sect who expected
their abstinence from certain foods to contribute to their
spirituality. (Compare Col. 2:16, 21; 1 Tim. 4:3.) Or, the apostle
could be opposing the mystery cult belief that by devouring
special foods they were actually partaking of their god, and so
achieving immortality.
Today we may well think of food faddists who go to extremes
in advocating unusual diets. While the Christian should glorify
God in his body by his eating, he should remember that diet is a
matter of healthful living, and not a method of earning merit
with God. (See Rom. 14:17; 1 Cor. 8:8.) The spiritual life is
ultimately established by faith, which results in works to the
glory of God.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 13:7, 8.
105
Final Injunctions
LESSON 13
❑
Tuesday
September 21
Part 3
GOING WITH JESUS
"OUTSIDE THE CAMP"
"We have an altar from which those who serve the tent have
no right to eat. For the bodies of those animals whose blood is
brought into the sanctuary by the high priest as a sacrifice for
sin are burned outside the camp. So Jesus also suffered
outside the gate in order to sanctify the people through his
own blood" (Heb. 13:10-12, RSV).
Christians have an altar referring to the sacrifice of Christ.
The "tent," or, "tabernacle" (KJV), refers to the earthly
tabernacle. Therefore "those who serve the tent" means the
priests of the earthly tabernacle. Christians have a sacrifice
from which these priests have no right to partake. But the
benefits of Christ's once-for-all sacrifice for sin (Heb. 10:10) are
available to those who accept them.
Christ's sacrifice was a sin offering, and even in the earthly
sanctuary the bodies of the bull and goat offered as a sin offer-
ing on the Day of Atonement were not eaten. Rather, after their
blood had been carried into the sanctuary to make atonement,
their bodies were burned outside the camp. (See Lev. 16:27.)
What parallel may be seen in the death of Jesus? Heb.
13:12.
In ancient times those who were accursed under the law were
taken outside the camp to be executed. (See Lev. 24:14, 23;
Num. 15:35.) Similarly, "Christ, our substitute, was to suffer
without the boundaries of Jerusalem. He died outside the gate,
where felons and murderers were executed."—The
Desire of
Ages,
p. 741. (See John 19:20.) "Christ hath redeemed us from
the curse of the law, being made a curse for us" (Gal. 3:13).
What are His followers therefore urged to do? Heb. 13:13.
The authorities of Jerusalem officially rejected our Lord, and
executed Him outside the city. The epistle urges its readers to
join their Lord "outside the camp, bearing the stigma that he
bore" (NEB). This exhortation suggests that they are to make a
complete break with the old Jewish order of worship and life.
They must give their total loyalty to Jesus Christ, even though
this will bring them reproach and abuse. Judaism and its sac-
rificial system must now be forsaken, for "the old securities to
which their hearts clung were themselves insecure; the old
order was about to crash."—F. F. Bruce,
The Epistle to the
Hebrews. The New International Commentary on the New
Testament,
p. 404.
Old Jerusalem is doomed to be shaken along with every other
earthly institution, but Christians can look forward to the eternal
City of God.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 13:10-14.
106
Final Injunctions
LESSON 13
❑
Wednesday
September 22
Part 4
"By him therefore let us offer the sacrifice of praise to God
ACCEPTABLE
continually, that is, the fruit of our lips giving thanks to his
CHRISTIAN name. But to do good and to communicate forget not: for with
SACRIFICES such sacrifices God is well pleased" (Heb. 13:15, 16).
THINK IT THROUGH
The animal sacrifices and human priesthood of the Old
Testament pointed forward to, and found their fulfillment in,
Jesus Christ. He is the one true and adequate sacrifice offered
once for all for the sins of the world. He is also the one true
priest. Hence we as Christians have no animal sacrifices and no
place for any priesthood except that of Jesus. The only sac-
rifices acceptable to God are spiritual ones offered through
Jesus Christ (1 Peter 2:5). Two such sacrifices are mentioned.
The first is a sacrifice of praise to God offered by "lips giving
thanks to his name." The psalmist admonished, "Offer to God a
sacrifice of thanksgiving" (Ps. 50:14, RSV), or, "make
thanksgiving your sacrifice to God" (footnote). "He who brings
thanksgiving as his sacrifice honors me" (verse 23, RSV). The
offering of such a sacrifice is a continual obligation. God not
only created us, but He redeemed us by giving His Son as a sin
offering in our behalf and appointing Him as our personal
representative in heaven. Surely this calls for gratitude and
praise. But even this can be acceptable to God only as it is
presented through Jesus Christ.
To the sacrifice of praise to God there is to be added the
sacrifices of benevolence and generosity. These are sacrifices
of deeds, not of words. They are offered to fellow human beings,
not to God. However, Jesus reckons kind deeds done to the
least of His followers as done to Him (Matt. 25:40).
To whom are Christians admonished to submit? In what
spirit is their work to be done? Heb. 13:17.
Verse 7 urged that former leaders, now deceased, should be
remembered. Verse 17 admonishes obedience and submission
to present leaders. These leaders carry a weighty responsibility.
They are like wakeful shepherds who must one day render an
account for the manner in which they have discharged their
responsibility to the Great Shepherd (verse 20). Nevertheless,
these leaders must not regard their care of the sheep as a
thankless task or painful burden. Rather, love for the sheep
must make it a work of joy.
"The heart of the true minister is filled with an intense longing
to save souls. Time and strength are spent, toilsome effort is not
shunned ; for others must hearthe truths that brought to his own
soul such gladness and peace and joy."—The
Acts of the
Apostles,
p. 371.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 13:15-17.
107
Final Injunctions
LESSON 13
❑
Thursday
September 23
Part 5
"Now the God of peace, that brought again from the dead
PRAYER AND our Lord Jesus, that great shepherd of the sheep, through the
DOXOLOGY blood of the everlasting covenant, make you perfect in every
good work to do his will, working in you that which is
welipleasing in his sight, through Jesus Christ; to whom be
glory for ever and ever. Amen" (Heb. 13:20, 21).
What request in his behalf does the author make? Why?
Verses 18, 19.
"Us" in verse 18 is probably to be taken as a literary plural
meaning "me." Note as evidence the transition to the singular in
verse 19. Requests for prayer are common in the epistles. (See 2
Thess. 3:1; Rom. 15:30; Col. 4:3.) It seems probable that the
protestation of innocence on the author's part and his ex-
pression of a determination always to conduct himself properly
is indicative of some suspicions on the part of some people
regarding him. He needs the prayers of people who know and
love him. He hopes to be restored soon to them.
There follows one of the finest benedictions in all the epistles.
It closes with a doxology. It is rich in spiritual meaning and
deserves careful study. God is spoken of first as "the God of
peace." (See Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9; 1 Thess.
5:23.) "Peace" in the Bible means more than the mere absence
of strife. The Greek word for "peace" has taken on much of the
connotation of the Hebrew word
shalom
denoting "whole-
ness," "completeness," and total "well-being." But Christian
peace also includes the final salvation of the whole man, a
salvation that comes through Jesus Christ. The God who is the
ultimate source of this peace resurrected Jesus Christ from the
dead. This is the only specific reference to Jesus' resurrection in
the epistle of Hebrews. He was brought up from the dead
"through the blood of the everlasting covenant," that is, by
virtue of the acceptance of His sacrifice by God as the basis of
the new covenant. Our Lord is then designated "that great
shepherd of the sheep," the only place in the epistle where such
a title is given Him. It seems to be derived from the Greek
translation of Isaiah 63:11: "Where is he that brought them up
out of the sea with the shepherd of his flock?"
What is God to do for the believers? He is to furnish them with
everything they need to carry out His will. How are they to carry
out His will? By having this God working within them (compare
Phil. 2:13), through Jesus Christ. Man works, but his work must
be the result of the activity of the Lord Jesus within him. The
prayer closes with the ascription of praise: "to whom be glory
for ever and ever."
FURTHER STUDY
SDA Bible Commentary,
on Heb. 13:18-21.
108
Final Injunctions
LESSON 13
❑
Friday
September 24
Part 6
PERSONAL NOTES
"And I beseech you, brethren, suffer the word of exhorta-
tion: for I have written a letter unto you in few words. Know ye
that our brother Timothy is set at liberty; with whom, if he come
shortly, I will see you. Salute all them that have the rule over
you, and all the saints. They of Italy salute you. Grace be with
you all. Amen" (Heb. 13:22-25).
In conclusion the author of the Hebrews now attaches a few
personal notes. The first is an appeal to the Christian commu-
nity addressed to listen patiently to the reading of the message.
"Word of exhortation" correctly and aptly describes the con-
tents and main purpose of the book. It is in the nature of a homily
written with a practical purpose in mind. The author is not
entirely certain that it will be favorably received, but he appeals
for a willing listening. It is after all, he writes, not a lengthy
homily when one considers the importance of the themes dealt
with. In terms of length it ranks ninth in the books of the New
Testament. Listed in order of length, the New Testament
docu ments that are longer are Acts, Luke, Matthew, John, Mark,
Revelation, Romans, and First Corinthians. Hebrews can be
read aloud within one hour.
What news is communicated concerning Timothy? What
hope does the author express? Verse 23.
Unfortunately we know nothing further about Timothy's
apparent imprisonment or release. The author assumes that the
requested prayer of verse 19 will be granted, and that he and
Timothy may visit the readers together.
Who are the recipients of the document to greet? From
whom does the author send greetings? Verses 24, 25.
In the apostolic age the Christian believers met in homes—
house-churches—for worship. The charge to convey the au-
thor's greetings to all the leaders and all the saints may perhaps
mean the leaders and members of other house-churches than
their own. "Those who come from Italy" (RSV) may refer to
Italians who are with the author outside of Italy who wish to be
remembered to the recipients of the homily. But this is un-
certain, for the Greek could mean, "they of Italy" as it appears in
the King James Version.
The final benediction is identical with that given at the end of
Titus (3:15): "Grace be with you all." It calls down upon them all
the abundant and sufficient favor of God, which is the basis of
their salvation. "The only power that can create or perpetuate
true peace is the grace of Christ."—The
Desire of Ages,
p. 305.
FURTHER STUDY
SDA Bible Commentary,
on Heb. 13:22-25.
109
Lessons for 4th Quarter/197e
Sabbath School members who have not received a copy of the Adult Lessons for the
fourth quarter of 1976 will be helped by the following outline in studying the first two
lessons. The title of the series is "Worship—A Bible Doctrine."
First Lesson
WORSHIP AT THE DAWN OF HISTORY. Memory verse, Isa. 45:18, 22.
1. The First Great Worship Symbol (Gen. 2:2, 3).
2. Two Brothers and an Altar (Gen. 4:3-5).
3. The Beginning of Public Worship (Gen. 4:26).
4.
The Altar Beside the Ark (Gen. 8:20-22).
5.
Abraham, the Altar Builder (Gen. 12:7).
6.
Jacob Meets His Lord (Gen.28:16-19).
Second Lesson
WORSHIP AND THE EXODUS. Memory verse, Ex. 5:1-3.
1. The Restoration of the Sabbath (Ex. 16:29, 30).
2. The First Table of the Law (Ex. 20:3).
3. The Portable Church (Ex. 25:8).
4. The Daily Worship Services (Lev. 6:12, 13).
5. The Yearly Celebrations (Lev. 16:16).
6. The Worship Leadirs (Ex. 29:4-9).
Lessons in 3raille
The regular Adult Sabbath School Lessons are available free each month in
Braille and 16
2
/
3
rpm records to blind and physically handicapped persons
who cannot read normal inkprint. This includes individuals who because of
arthritis, multiple sclerosis, paralysis, accidents, old age, and so forth,
cannot hold or focus on normal inkprint publications. Contact the Christian
Record Braille Foundation, Box 6097, Lincoln, Nebraska 68506.
Review your lesson While
ou drive to the office. do the
o n in g,,or-wa
.
11,on,.the•beac
hen Yei.iftaitritrial..; frorn
he Quarterly
rhe ne
a bt.,at
-
asse
.
ir
-
eries
Order
es ons.
•
ehoo
advance
Advert is
hree-cassette
series
a ailable
$6.90,
United
including
denominational
covers
The RI/EA
EASURE
will be enlarged by 50 peraeavgg
MORE STORIES
NEW ATTRACTIVE BIBLE PICTURES
48 issues will contain 12 pages in two colors
4 issues will contain 24 pages
The first issues for January, April, July, and October will contain a
12-page "lift out" for parents which will carry the primary lessons for the
current quarter. The "lift out" will be printed on color stock.
Order through your lay activities secretary.
Only $8.50 a year, U.S.A., Canada, and Mexico
$9.00, other countries
WHAT'S
MISSING?
TH
E
CH
RI
STI
A
N
H
O
M
E
LI
BR
A
R
Y
ORDER FORM
❑
Adventist Home, The—
Ellen G. White
❑
Believe His Prophets—
D.
E. Rebok
❑
Child Guidance—
Ellen G. White
❑
Christian Experience and
Teachings—Ellen
G. White
❑
Christian Service—
Ellen G. White
❑
Christ's Object Lessons—
Ellen G. White
❑
Coming of the Comforter,
The—L.
E. Froom
❑
Counsels on Diet and Foods
—Ellen G. White
❑
Counsels on Education—
Ellen G. White
❑
Counsels on Sabbath
School Work—Ellen
G. White
❑
Counsels on Stewardship—
Ellen G. White
❑
Counsels to Writers and
Editors—Ellen
G. White
❑
Daniel and the Revelation
(2 vols.)—Uriah Smith
❑
Dimensions in Salvation—
W.
R.
Beach
❑
Drama of the Ages—
William H. Branson
❑
Early Writings—
Ellen G. White
❑
Education—Ellen
G. White
* Price $4.50 each
You will want to have the complete
set for reading, study, and
reference—besides, these
volumes are frequently referred
to in your study of the Sabbath
school lesson.
❑
Ellen G. White and
Her Critics—F.
D. Nichol
❑
Evangelism—Ellen
G. White
❑
Evolution, Creation, and
Science—Frank
L. Marsh
❑
Fundamentals of Christian
Education—Ellen
G. White
❑
Gospel Workers—Ellen
G.
White
❑
I Love Books—J.
D. Snider
❑
Life Sketches—Ellen
G. White
❑
Medical Ministry—
Ellen G. White
❑
Messages to Young People
—
Ellen G. White
❑
Ministry of Healing, The—
Ellen G. White
❑
Outline Studies from the
TestImonies—C.
L. Taylor
❑
Prayer—M.
L. Andreasen
❑
Selected Messages
(2 vols.)
—
Ellen G. White
❑
Story of Our Health
Message, The—
D. E. Robinson
❑
Story of Redemption, The—
Ellen G. White
❑
Temperance—Ellen
G. White
❑
Testimony Treasures
(3
vols.)—Ellen G. White
❑
Welfare Ministry—
Ellen G. White
Please add 40 cents first book, 15 cents each
additional book, for postage and Insurance.
CHECK YOUR SET-
FILL IN THE MISSING
VOLUMES NOW:*
Please send volumes as checked
above
@ $4.50 each
Total for books
Mailing and insurance, sales tax
where necessary $
Total enclosed
Order from your Adventist Book Center or
ABC Mailing Service, P.O. Box 31776,
Omaha, Nebraska 68131.
Name
Street
City
State
Zip
Central
Philippine
Union
Church
S.S.
Population Churches Members Members
Central Philippine 11,622,355
East Indonesia
13,060,546
323
293
46,856
25,901
54,241
28,711
Japan
104,665,171
81
8,124
7,412
Korean
31,777,527
268
28,891
32,205
North Philippine
25,205,640
632
58,033
72,921
South China Island 20,375,355
41
7,887
8,420
South Philippine
9,994,242
357
63,378
80,133
Southeast Asia
78,822,328
152
20,357 23,614
West Indonesia
111,900,000
280
25,618
32,544
Guam-Micronesia M. 200,000
8
944
902
Division Totals
407,623,164
2,435
285,989
341,103
Indonesia
Japa
Korean
South
P ilippine
Southeast
Indonesia
Guam-Micro esia
North
Philippine
sland
Ghi a
South
Eastern